SCINTILLULA ALTARIS, OR, A Pious REFLECTION ON PRIMITIVE DEVOTION: As to the FEASTS and FASTS of the CHRISTIAN CHURCH, Orthodoxally Revived.  
By EDWARD SPARK, B. D.  
Praise ye the Lord in his Saints.  Psal. 150.1. Hierom. 
Non habituri sunt Deum Patrem, aut Christum Fratrem, qui non habent Ecclesiam Matrem.  Augustinus. 
Lest ingrateful Oblivion should (through the tract of Time) blot out the Favours of Almighty God, we Dedicate and Consecrate the Memory thereof unto Him, in Solemn Festivals, and Set Times of Devotion.  Hier. in Catal. vir. illustr. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Chrysost. de Parab. 
LONDON, Printed by T. Maxey for RICHARD MARRIOT; and are to be sold at his Shop in St. Dunstan's Churchyard in Fleetstreet. 1652.   

Votum Authoris S. S ae ΤΡΙΑΔΙ.  
DEs Pater Extensas Tu Qui moderaris habenas,  
Omen Virtutis Nomen ut esto meum:  
Ventilet Igniculum, divino Flamine Christus,  
Non deerint Populo Lumina tensa Suo:  
Scintillam aceend at Coelesti Spiritus igne,  
Orba suis Flammis haud erit Ara DEI.   

The Epistle Dedicatory TO His Sacred MOTHER, THE CHURCH-MILITANT. 
Prov. 1.8. Jere. 6.16. Matt. 18.17 Revel. 12.1.   

POEM. 1.  

ACcept, Dear Mother, from your meanest Son  
These Fruits of Dutiful Affection,  
Or but Leaves rather; since too sadly true  
Our Oarch-yard's robbed, where all such Plenty grew!  
Where could I so deservedly bestow  
(Had I ought worth Acceptance) as to throw  
It and the Author at thy Feet, whose Breast  
First gave us all, both Thriving, Food, and Rest?  
Yet (since grown up) thy Sons rebellious prove,  
Slighting Maternal, and all Filial Love,  
Kicking, like Jesurun, where they should kneel,  
No Sympathy with bleeding Mother feel!  
While, like Herostratus, some for a Name  
Stick not to set thy Temples all on Flame!  
And with that Cursed Emperor can sing,  
While the best Room is thus a Martyring!  
Ready with savage Nero to Dissect  
Their Mother's bowels, and her life exact!  
But that an Heavenly Promise doth thee Guard  
From Hell, and Hers, making that their Reward!  
These Syllables together spell complaint,  
And Title thee too truly Militant!  
Mean time, a faithful Spouse o'th' King of Kings  
Thou show'st Thyself, B.'s echoed Sufferings!  
Who from his own, streind Tortures did endure!  
And all Those too for his Tormentors cure;  
So here the servant fares but like his Lord,  
Corforming to his Head, Side, Hands, Feet, Bored!  
All waiting on thee, in Red-Garments here,  
That once shall with Thee, in White Robes appear.  
Thus as Thine, so thy members Life's a war;  
A double one, Spiritual, Corporal Jar!  
That Dragon Vomiting a Flood of Foes,  
Against our Mother as She Teeming goes!  
The barbarous Crescent, and proud eagle's wings  
Wild Boar, Home-Foxes; all breath Threaten!  
Thy Little Flock yet (through their Lion's aid)  
Shall have their Fights, with Crowns of conquest paid:  
Then Cheer up, (Honoured Mother) cease your grief,  
And let me bring your Tears this Handkerchief,  
Millions of sons their Duty still Retain,  
And at least, Pray for your fair days again:  
But though your Emblem were a wayning Moon,  
And that too here Eclipsed a while, yet soon  
Thou shalt be clothed with the glorious Sun,  
And be as bright, as now thou seemest done;  
Crowned with the sparkling Jewels of the sky,  
The Moon thy footstool, for all change too high:  
While thy fierce, numerous, oppressive Foes,  
Shall be sequestered to contrary woes!   

This Noble Army then of Martyrs, grant  
Most due (once Hers) to the Church Militant.     


To the Christian Reader.  
POEM. 2.  

IF such thou art, that chanced this Book to see,  
From superstition both, and Faction free;  
Nor over full, nor empty of thyself,  
Through Pride or Ignorance, no biased Elf;  
But both by Arts and dispositions fair,  
Candid, Serene, Pious, and Debonair,  
It such, thine Heart is welcome, else Avaunt,  
Lest wholesome Liquor thy foul vessel Taint.   

There was a Garden, which for stately Bowers  
Rare Trees, sweet walks, delicious Fruits and Flowers,  
Might have the second Paradise been styled,  
But Rooters breaking in, All soon was spoiled!  
Yet in the Fray some slips I did obtain,  
And set them in this Nursery again;  
Do thou the Bee then, not the Spider act:  
Thine Honey, not my poison thence extract.   

This was Isaiah's vineyard, of such care,  
That Engedy with it might not compare;  
So Fenced, and Pruned, and watered, that more  
Can scarce be superadded to the store;  
And yet, alas, those Foxes, Sin and Hate  
Have stolen her Grapes, and left her desolate!  
These are some Rescued Branches of that Vine,  
Give not him vinegar, that brings thee wine.   

I saw a Necklace late of Pearls so rare,  
That scarce i'th' world Gems of like value are;  
This (once) the wearer tying somewhat hard,  
The chief string failed, and all the Chain was marred!  
While Ignorance, lose pearls sweped forth the Door,  
I gathered up some of them from the Floor,  
Here wiped and strung them; Reader be not one  
That for such Jewels given, Flings a stone,  
But put them on, and wear them in thy Heart,  
And They shall Ornament Thee in each Part.   

Now all thy further Patience I'll engage  
Is, to mind Accent, and the Title Page,  
Which speaks but a Reflection (if you mark)  
No full survey; not flames, but a small Spark:  
And that fully made good, Thou must not look  
For Folio Lengths in an Octavo Book.    

To rigid Humorists. 
John 7.24. 1 Cor. 14.19.   
POEM. 2.  
GRave Sirs, who more with Cato's brow, than wit,  
As voluntary Magistrates do sit  
On other men's Endeavours, and Arraign,  
Condemn, and Raze all in a Cynic vain;  
Whose main worth is to Censure, and like nought  
But what yourselves have Dictated or Taught,  
Slighting a Solid, for a Dancing Muse,  
Less took with weight, that easy Measures use:  
Fume not, if here I Ape you, and express  
How justly some retort your Rigidness;  
Counting you Puft-past men, all blown with pride,  
Grand selfish Opinators, where reside  
Black tinctures of strong Envy, that belongs  
Inseparable to such Bedle-Tongues:  
They call you Dogs i'th' Manger, busy Flies,  
That fix on Scabs or Dung, but Flowers despise:  
Your sullen Silence, and reserved Pen  
Still laying Ambush for industrious Men!  
Parties and Judges both, nay Hangmen too,  
If you your selves prove, They'll not bate your Due.  
Yet, me thinks, you deserve no such hard measure,  
But to ingevous Writers do a Pleasure;  
For, your Capricious Taunts but shadow well  
An Author's Draught, and make the Piece excel:  
You much advance the Jewel by such Foil,  
And Nothing, unless your own Credit, spoil;  
Your Roughness but Achilles' Lance doth prove,  
To cure one of that Folly, your self love:  
Then whether you Distaste Him, or Commend,  
(You see) the Author is your forehand Friend.  MARTIAL. Epigr. 
Carpere vel noli Nostra, vel ede Tua.    

A CATALOGUE of the Feasts and Fasts, According to the Order of the Church, and the Method of this Book.  

CHristian Solemnities in General pag. 1  
Advent Sunday p. 7  
The Nativity of Christ 11  
S. Stephen's Day 17  
S. john Evangelist 26  
The Innocents' Day 34  
Circumcision 43  
Epiphany, or Twelfth Day 49  
Ash-wednesday 56  
The solemn Fast of Lent 62  
Palm Sunday 75  
Good Friday 80  
Easter Day 106  
Ascension Day 135  
Whitsunday 155  
Trinity Sunday 177  
The Lords Day in General 186  
Rogation Week 201  
S. Andrews Day 208  
S. Thomas Day 221  
Conversion of S. Paul 231  
The Purification 239  
S. Mathias Day 247  
The Annunciation 256  
S. Marks Day 265  
S. Philip and Jacob 270  
S. Barnaby's Day 277  
S. John Baptist 299  
S. Peter's Day 319  
S. James his Day 330  
S. Bartholomew's Day 337  
S. Matthew's Day 321  
S. Michael the Archangel 329  
S. Luke's Day 339  
S. Simon and Judas 346  
All Saints Day 353  
The four Ember Weeks 364  
The Vigils, or Eves of Festivals 368  
The Doxology. 371    

ERRATA.  

In Votum Authoris. line 5. r. accendat.  
Ad Malignantes Poemata l. 3. r. if. l. 6. r. texts.  
To Rigid Humorists. l. 22. r. iugenuous.  
P. 19 l. 26. for rupis, r. rapis.  
p. 136. l. 6. r. Christian  
p. 138. marg. r. Enar.  
p. 354. l. 3. r. Assentation  
p. 155. l. 26. r. Candid  
p. 358. l. 8. r. Groat  
p. 362. marg. r. Euthymius.    


To his valued FRIEND the AUTHOR.  

How much I love that Gallant civil man,  
Who fears God's Laws, and does not man's offend,  
Yet dares be active, nay does all he can  
To vindicate the fame of his dead Friend?  
How much more, Dear Spark, must I Honour thee  
Who vindicat'st the Churches Piety?   

I must acknowledge, I with Reverence look  
Upon thy Parts and highly prise thy Merit;  
For who impartially peruse thy Book  
Shall find thou hast an high seraphic Spirit.  
Imagine Gold could be from Gold refined,  
So is thy soul, from others souls sublimed.    

Ad Malignantes Poemata.  
I hear some Quarrel Authors that have writ  
In verse such strong and sublimated things;  
As ●f such subjects for verse were not fit,  
Let them know this, God chose the Pens of Kings  
To w●…e in verse, and Christ alleged them more,  
Then all the Text he found in Moses store.  
Let them know, learned Moses and wise Job  
Writ both in verse before those glorious Kings,  
And all the Prophets, called the sons of God,  
In verse have written, high mysterous things.  
Let them know, who dares on such verse fall foul,  
Hath but a squint-eyed, ill composed Soul!  
Fran. Wortley.   

To the Author in contemplation of his Primitive Devotion.  

THe Church's Liturgy, Her Discipline,  
Her sweet indulgencies, Her love divine,  
Her Fasts, Her Feasts, Her Sacraments, and all  
That Tongues of men and Angels Order call,  
By wholesome Precepts, and choice precedents,  
This Author with high Charity presents;  
Instructing us the ready Way to know  
What to our God, what to the Church we owe.   

All moral virtues stand in great esteem  
With grave Philosophers; shall not we deem  
Diviner Graces much more to surmount?  
Yes: To this end, SPARK renders in Account  
The lives, and deaths of most refined Saints;  
Which he from Times records so lively Paints,  
That we by their examples might become  
Such as they were in Life, or Martyrdom.   

Great Harmony did grace her Pristine State,  
Till the red Dragon grew predominate:  
In her Meridian thousand souls did bring,  
At her Behests their freewill offering:  
In her eclipse no Herbert, not a Donne,  
SPARK only sings her Resurrection.  
To show my best Affection, and my Zeal  
To this good Work, I give Heart, Hand, and Seal.   
Thomas Shirley.   

In opus eruditum Authoris ingeniosissimi.  
CRudeli, lacerare, manu, pia viscera Matris  
Infoelix studuit, Nequitiae soboles!  
Omine foelici sanavit vulnera Sparkus,  
Non passus tumulo saucia membra dari.  
Hic petit, Antiquos veris ornare, Coronis  
Vates, Angelicos & celebrare Choros.  
R. DUKESON. D.D.   

To my worthy Kinsman M. Ed. SPARK, upon his Pious Reflection on Primitive Devotion.  
I Were ingrate, should I thy lines ore'-look,  
And not repay some tribute to thy Book,  
Amongst those virid wreaths of Poetry,  
Then interweave one Laurel branch from me.  
Whilst thou thy light dost through the world disperse;  
Accept of this Reflection on thy Verse.  
Methinks thoust here thy skill in Music shown,  
Most fitly to a Land that's out of tune;  
A happy harmony of Zions Songs,  
Variety, yet no Divisions;  
First a plain Note, a Relish than doth close,  
Each Poem's grafted on a stock of Prose,  
How sweetly both the Courteous Reader Greet,  
When the Prose runs so on the Verses feet,  
Cease Old Religion to lament thy fate,  
Here's yet a Prospect of thy Pristine state.  
Though the old lights snuffed out, which clearly shone  
To other Lands, But dazzled this our own,  
Our comfort is, we are not quite bereft:  
Here is a SPARK of the old Lamp yet left,  
Blown from above into a Holy fire,  
Whose flames shall last, when as this SPARK flies higher.  
RICH. BETENSON.   

On the worthy work of my respected Friend, M. Ed. SPARK.  

When Pious Asa with his Fathers Slept,  
How solemnly his funerals were kept?  
A curious bed's contrived by Arts devices  
Filled all with Indian gums, Arabian Spices.  
This bed, the case, wherein his corpse, the Jewel  
Are for the 
* 2 Chro. 16.14.  BURNING made the precious fuel  
As if that Asa's body did aspire  
To meet his soul, and mount up in that fire.   

Dead Saints, dead days now put into their Urn,  
See here a sweeter brighter flame doth burn,  
Kindled from holy SPARKS, whence doth arise  
No smoke to hurt, save only envious eyes.  
Whilst my admiring Muse at distance stands  
Desiring at this flame to heat her hands,  
Wherewith emboldened, nearer she presumes,  
To steal a Sent of these thy sweet Perfumes.  
But I recant my words, and pardon crave,  
That I compared thy Book unto the Grave  
Or Urn of Saints, for by thy Pen's perfection,  
Saints are not buried, but have Resurrection.  
The cozening witch, in counterfeit disguise  
Made but a seeming Samuel to rise.  
Whom cunningly she did with mantle hid,  
To cloak her cheat, which else might be espied.  
But who will not thy worthy Work applaud?  
No falsehood here, no forgery or fraud;  
Thou really dost from the dust retrieve,  
And make not one, but All-Saints to revive.  
Yea by the pains which thou on them expends,  
Easter doth rise, Ascension day ascends.  
Thy Poetry is pleasant, Pictures fine,  
Thy Prose profound; but oh, the prayers divine.  
Thus hast thou pleased us in every part,  
Our fancies, judgements, with our eyes, and heart.   
THO. FULLER.   

To the Author upon the sight of the first sheet of his Book.  

My worthy friend, I am much pleased to know,  
You have begun to pay the debt you own  
By promise, to so many pious friends,  
In printing your choice Poems; it commends  
Both them, and you, that they have been desired  
By persons of such Judgement; and admired  
They must be most, by those that best shall know  
What praise to holy Poetry we owe.   

So shall your Disquisitions too; for, there  
Choice learning, and blessed piety, appear.  
All useful to poor Christians: where they may  
Learn Primitive Devotion. Each Saint's day  
Stands as a Landmark in an erring age  
to guide frail mortals in their pilgrimage.  
To the Celestial Can'an; and each Fast,  
Is both the so uls direction, and repast:   

All so expressed, 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 endeavoured by a true Friend to Reformation. E. SPARK.  
Rude wars, 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 SPARK of Piety or Charity, could be  
Seen, or afforded, till it came from Thee,  
Who raked 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 VOWEL.   

Upon the AUTHOR, and his Worke.  
WHen the rude Vulgar in their headlong rages,  
Pulled down those sacred things, which former ages  
Did hold inviolable; they began  
To level Times, and Places, and next Man:  
Laid waste those Days, which our Grand sober Sires  
Hallowed, to warm their zeal by heavenly fires.  
Disparked the Churches, and to Barnes did give  
Power to contest for the Prerogative.  
When th' Church's days they with success decried,  
Next barked at those which Heaven had sanctified.  
'Twas time to write when days to Saints assigned  
Were all degraded; and the Lords new-coined.  
Our Author (like the wiser few) stood still,  
Observes, admires, and lets them take their fiill.  
And now in milder temper he gins  
T' assert those truths, which their blind rage called sins,  
'Twere madness in a whirlwind, to resist  
With any arguments, but club, and fist.  
Thus God, when all things were i'th' Chaos hurled,  
Did first make Light, and then he formed the world.  
The Author so, with imitating Art  
Informs the judgement first, then moves the Heart.  
Not like the Pseudo levites of this season  
That Preach all Use, without Ground, Proof, or Rreason.  
His Prose so sinewy, and yet so smooth,  
His Verse so full of rhyme and reason both.  
His Prayers so heavenly, and his All so good,  
Makes him at once admired, yet understood.  
The Poet's Character he hits aright,  
And does at once both profit, and delight.  
The ancient Method he doth well repair  
In this Design, a Sermon, Psalm, and Prayer.  
May this Work thrive, that after Times, and we  
May keep one Festival to is Memory,  
And Bonfires make, from whose undying flame  
Shall rise bright Sparks, 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,  
Whilst with heaven's Music thou charmest humane ears,  
Strung with Hosannas, touched b' Amphion's Quill,  
But more harmonious; for it not only 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 unpinioned Muse fly forth,  
To snatch a Laurel here to crown thy worth.  
But though Icarian Fate my Wreath surprise,  
This trivial Offring still a Sacrifice.  
NIC. CHAMBERLAIN.   

To his Worthy Friend, the Author.  

BRight shining SPARK of consecrated Fire,  
That doth pure Incense at the Altar burn,  
Thy quickening 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 itself thy Debtor is: For blessed  
Immortal Tenants, highly memorised  
By Ages held the purest and the best,  
Would soon grow obsoleted and despised,  
Did not thy hallowed Muse, with Rays divine,  
Make 'em, like Sol in his Meridian, shine.   

Flora displays not more Varieties;  
Red-cheeked Pomona brings not more Delight,  
(When most enameled, each in Childbed lies)  
To charm the Senses of Taste, Smell and Sight,  
Then Here occur (in party-Vesture decked)  
Profit and Pleasure to the Intellect.   

Stargazers all, you may be freely bold  
T' expunge our Saints; This Calendar will do:  
You writ in Red; Our Author writes in Gold:  
You writ but Names; He, Names, and Natures too.  
Your first of Jane must a fresh Model see:  
But This will last to blessed Eternity.   
H. DELAUNE.    

UPON Christian 
○ Solennitas ab eo quod solet in Anno esse, dicitur. S. August. Serm. 186. de Temp.  Solemnities in General. 
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 tied to Time 
* Confess. 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 near as can be imagined) and therefore it is well ordered by the true Churches, Ancient and Modern, to solemnize the memorial of Christ's main Actions and Passion: with the imitable virtues of his Saints and Martyrs, upon set-times, and annual revolutions, lest haply, (in a while) those Persons and Things be forgotten, that aught to be had in everlasting remembrance. To which end, saith Saint Augustine, God hath designed weekly. and his Church annual 
* 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 Instruments he hath betstowed upon Mankind. Not that we should luxuriate in Festivities, (as some do) dedicating Days even to fictitious Saints, that never were men, or had a name, but in mistaken Calendars: as it is doubted by the two grand Supporters of the Heterodox persuasion, 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 Cardinal doth acknowledge that they worship certain Saints whose stories are uncertain, reputing the Legend of Saint George Apocryphal, for all 'tis used in the Missal: 
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 Heretics. So that they seem much in danger of two places of Scripture (that worship such) Rom. 14.23. and 1 Cor. 8.4. and will hardly come off from self-condemnation, and flat Idolatry. And whether this, or that other object of their worship be the worst, (I leave to the Readers Judgement) that Divifie such as never were holy men, as the 
* Dr Sutcliff examinat. of Rom. cap. 7.  Pagan soldier that pierced the side of Christ, by the name of Longinus, the Millenarian Papias, Becket, Sanders, Garnet, etc. most or all of which stand Sainted in the Tiberine Calender, (I may say with one, 
* Dr Abbot Antipol. p. 3.  non Martyres Domini, though in charity I add not, sed Mancipes Diaboli) till the crowd is so great, that the whole year hath too few days to be devoted. 
Et tot templa Deûm Romae, quot in urbe sepulchra  
Heroüm numerare licet.—  But confining unto truth and modesty, we understand here such Solemnities as St Austin speaks of, Festa quae vel ab ipsis Apostolis, vel gener alibus Consiliis instituta, à toto terrarum orbe servantur. Which either by the Apostles themselves 
a As those concerning Christ, etc. , or by general Counsels instituted 
b As those concerning the Apostles. Epist. 118. , are observed throughout the Christian world; and all these in their proper seasons, (as near as can be aimed at by Mortality) the Substance clothed with the circumstances of the Performance; and as on these good grounds, so likewise for good ends we celebrate them: 
Eccles. Hist. lib. 4. c. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not only as a memorial of the Dead (saith Eusebius) but for an holy imitation of the Living: Sancti non servitute, sed charitate honorandi; (would all of Durandus his side were as ingenuous in that) The blessed Saints are not to be honoured with any worship either of Invocation, or Adoration; but only with love, and the charity of Imitation; which indeed calls on us to look both on their Actions, and their holy Passions; sending us also to Prayer and Fasting, and other duties of Mortification: wherewith (beside the set and solemn times of devout Abstinence) each of these Festivals is to be attended; both these Solemnities (as it were) making up the soul a pair of Angels wings, much furthering her flight to heaven, and even grounded on the law of Nature, to regulate piously those two reigning Passions, of our Joy and Sorrow, with which all the Actions of our life are mixed; so that whatever we can do, or may be done unto us, still the sequel is one or other of the said Affections, and our Life according. Wherefore the Church of Christ, (that most absolute and perfect School of Virtue) hath (by the special direction of God's good Spirit) hitherto enured men from their infancy, partly with days of Festival exercise, for the framing of their Joy; and partly with Times of a contrary sort, for the regulation of their Grief: by both These (I say) consecrating the whole life to God. And here it must ever be remembered, that the intent of the Church in these her holy Solemnities, is not only to inform us in the Mysteries which are commemorated; but also, and that chief to conform us thereby unto Christ our Head, and his glorious Members, which is the sum and substance of all our Celebrations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles word of exhortation, 
Phil. 3.  Phil. 3.10. Conformable unto him: if not thus affected by them, we neither approve ourselves of the number of his Followers, nor of his lively Members: but these well improved, are multiplied Advantages to Devotion: a Christian practice, I know not whether of more Piety or Antiquity, Eusebius telling us, how Dionysius Bishop of Alexandria, 
Eccles. Hist. lib. 7. cap. 19  above 1400 years ago wrote upon this Argument. And do not all the golden Fountains of the Fathers (both of the East and West, 
Coloss. 2.16.  the Greek and Latin Church) flow with the same streams? Quorum saluberrima est Authoritas, whose Authority's a sufficient conduct in Saint Augustine's Judgement, that there's no fear of falling into Saint Paul's Reprehensions 
* Loco praecitato.  (either touching Times, 
Gal. 4.  or Abstinence) no kin to Heathenish Observations, 
1 Cor. 8.8.  or Judaical Reservedness; but a religious Obedience on better grounds, and ends of Piety: more claiming interest in his Commendations, 
1 Cor. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All being done decently and in Order, and tending only to God's Honour, his Saint's Memory, and our Edification: Without which, ('tis too visible) Religion will soon languish, and even die away by degrees 
† As Sir W Ra. prophecies, de lege Mosaica, prope initium. , into Profaneness, Heresy and Atheism! But that a Disquisition swell not into a Volume, I refer your further satisfaction herein to those too Stars of the first Magnitude in the Church of England, judicious Hooker 
a Eccles. pot. l. 5.373. , and the learned 
b His defence of Christian Feasts.  Featly.  

PNEM 4.  
God's first born People, the selected Jews  
By his command Solemnities did use;  
New Moons and Sabbaths, and the Sowre-herb-Feast,  
Those of Weeks, Tents, of Purim and the rest;  
Both fixed Feasts and Fasts, to let them know  
When they should humbled souls, when grateful show:  
Which Scions, since, the Christian Church transplants  
Grafting on nobler stocks, and soil that wants  
No pious care to cultivate their Spring  
For Christ's advance, and his Saints flourishing.  
Two reigning Passions in our Hearts do grow  
Sorrow and Joy; both which to temper so  
That neither may transgress, the Church hath fixed  
Her solemn Feasts and Fasts, both duly mixed.  
That the most low-roofed souls, may learn thereby  
To tune their Griefs to Sin, their Joys pitch high:  
These are the harmless Books of Idiots, where  
Without all Superstition, Truths appear;  
All else without Book, by such marks may know,  
What Lord, such places, persons, times, doth owe:  
These are Religions Boundaries, where we  
The Pious steps of our Forefathers see,  
Weekly solemnising i'th' Sabbath blest,  
Our grand Creator's Works, and sacred Rest;  
Till that Judaic Term, Graved with his Son,  
Rose the Lords day by is Resurrection:  
Whose saving Mysteries of Life, and Death,  
By Annual Returns, These keep in Breath;  
Lest else in Story, as in Act, forgot  
All in Atheistical oblivion Rotsie,  
His humble Birth, his Tragick-Passion,  
His Rise Triumphant, and Ascension;  
With the Descending of the sacred Dove,  
All kept t'augment his honour, and our love.  
And as peculiar Feasts tend the blessed Three,  
So one the undivided Trinity:  
Good offices of Angels are observed  
With love to them, worship to God reserved.  
And since our Faith (saith Truth) is founded on  
Prophets, Apostles, sealed with the Passion  
Of bleeding Martyrs, those are Registered  
As golden Pipes, while we adore the Head.  
And lest Joy wanton on so numerous Feasts,  
The Church sometimes calls us as mourning Guests!  
Shifting the Scene, minding our Hopes of Fears,  
Mingling our Bread with Ashes, Drink with Tears!  
Such is the wholesome temper of her Law,  
Each Fast is cheered, and each Feast kept in awe.  
What Christian then 'gainst such Commemoration?  
God's honour, his Saint's praise, our Imitation.  
These are the Church's Crown of Stars, as 'twere;  
Oh, may they long shine in her hemisphere,  
And where set, rise again! still may they grace  
The Calendar 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 kind of a forerunner, 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 Saviour's four wheeled Chariot; carrying the glad tidings of his approach, throughout the Church; as those do his glory and Salvation through the world: Moreover, here beginneth the peculiar computation of the Church's 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 mankind: 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 sat 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 busy 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 Christ's 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 Christ's own advertisement; 
Matth. 24.42, 46.  Watch, for you know not, etc. And blessed is that servant, whom his Lord when he cometh, shall find so doing.  

POEM 5.  
AS when a mighty Prince of high renown,  
With splendour doth approach some loyal Town;  
The Streets are strewed, the Houses trimmed and decked,  
All leave their work, and sit at grave Aspect;  
But specially his Palace 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 garnished 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 dressed so garishly,  
ne'er think that Christ will harbour in a sty!  
Then be thy Soul adorned 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 levelled, rough ones plain,  
Dejected valleys raised 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 blessed Child:  
Let Temperance sweep out Luxury, and Pride  
By rare Humility be laid aside;  
Let the Dove temper Serpentine deceit,  
And Christ will come, when his paths made so strait:  
His Ministerial coming heed, his Word,  
And all your Trials comfort shall afford.  
He'll 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 splendour 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 Armour 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.    

 depiction of the shepherds called from the fields to visit the baby Jesus 
The Shepherds. lu: 2.  
8 And there were in the same country Shepherds abiding in the field keeping watch over the flock by night.  
9 And lo the Angel of the Lord come upon them etc.  
16 And they came with haste and found Mary and joseph, and the babe lying in a manger.  
20 And the shepherds returned glorifying and praising God: etc.   
The Plate here.  
Upon the Feast of Christ his Nativity.  
DISQUISITION 3.  
THis is the Foundation Festival, whereupon the fabric of the rest is raised; and therefore, it is Fundation-like laid very deep, and may well admit of Saint Paul's 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 Fullness of it, Gal. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was, as most agree (from that old 
* Of Rabbi, Elias observing the Hebrew Letter א (which is the numerical of 1000) six times repeated in the first of Genesis, and that of the Psalmist, Psal. 90.4, etc.  Tradition of the world's 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. & Helu. in their Chronologies. Dionysius the less, with others, think two years after that, being 3950, while others again Anno 3970. Nor need this variety cause any scruple or distraction (no more than in the Dominical day) so it be solemnised as near as may be (though the punctual hours in some cases cannot be retained) and if our very Clocks accord not twenty fours hours (some striking most, when others fewest;) or scarce three Neighbours meet in the relation of a story, done among them; how easily may the most faithful Chronologers, descent a little, about the motion of the wheels of time, that have been so long, so long a running; besides, that speech of our blessed Lord, 
Acts 1.7.  to his Apostles, Acts 1. It is not for you to know the times and the seasons, etc. Omnes calculatorum digitos, 
St. Augustine.  (saith Saint Augustine) puts all Arithmeticians out of their numbers, shuffling their Counters into a Bag of Ignorance; 
The time when Christ born.  and indeed, Pia est ignorantia Dei Arcana non scrutari: Where the Scripture hath not a tongue, it is Piety for us, to have neither Eye, nor Ear: and therefore, not to follow the wanton Postillers to the very year, nay, month, and day, and hour of Christ's Nativity, we may with more modesty, and certainty, collect it to have been about the two and fortieth year of the reign of Peaceful Octavianus (commonly called Augustus) Josephus telling us, 
Josep. Antiq.  that that was the year of the general taxing, and the Scripture telling us, that that was the time of the Birth of Christ, Luke 2. And therefore then, was the time for Shiloh's coming. Herod the son of Antipater an Idumaean, being King of Judea, and so the Sceptre departing from Juda, Gen. 49. then, 
Gen. 49.10.  when all the prophecies were accomplished, all types and shadows substanced, then was the fullness of time for Christ's Nativity; and then more particularly, shortly after the Winter Solstice, when night grows shorter, and days longer, to show, that now shadows were shortening, dark ignorance diminishing, and the glorious light of divine knowledge increasing, John 3.30. 
John 3.30.  And here let us borrow time, to glance on the place where the Lord was laid, and that was Bethlem, as the Pharisees could tell Herod out of the Prophet Micah. And thou Bethlem, 
Micah 6.2.  etc. out of thee shall he come, etc. But why there? Is it not a little one? Yes, therefore he chose it, that chose all the circumstances of his Life and Death,  nos doceret humilia eligere: To teach us to choose the lowest rooms at Feasts, or Synagogues, and to be contented with our meanest accommodations, as all exceeding his; whose whole life was a continual Passion; (as one saith) others Die Martyrs, but he was born a Martyr, Christ found a kind of Golgotha, even in Bethlem; his birth and death as it were, but one protracted act; his Christmas day, and his Good Friday, 
Dr. Donne, in Festo Nativit.  but the Evening and the Morning of his Passion! Born among Beasts, lived among worse, died among thiefs! Born in the meanest Town, the meanest House, the meanest Room, the prophets may well call it his coming down; the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his emptying of himself, etc. Bethlem, an Inn, a Stable; and yet these not without their intimations. In Bethlem, where Boaz the Jew, and Ruth the Gentile, were married, Ruth 4.13. There was he born (i) God and Flesh married, who married Jew and Gentile into one Flock together. The Inn, domus populi. Entertains him, that was to entertain all comers, salvator populi. The House of the people, receives the Saviour of the people; and the Stable still more extends his Grace unto the foulest sinner, so repentant: Again, Bethlem was the City of David, and Nursery of Kings, of whose lineage he was; and though born in Bethlem, by occasion of the taxing, yet conceived a Nazarite (thence came this good, in spite of all ill Proverbs) Luke 1. 
Luke 1.55.  That Town of Ephrata, which as it signifies fruitfulness, is a Region not only of Wood, but of Wine, saith Adricomius; 
Adricom. Delphius, f. 41.  and Bethlem signifying an House of Bread, Affords us this comfortable extract, That the Word made Flesh in the House of Bread, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Region of Wine, leads us to the Arms of Christ, in the blessed Sacrament, worthily received. And now to avoid tediousness, let me knit the Person, and the End together (which indeed, as the Apostle saith) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Tim. 3.16. 1 Pet. 9.12.  a Great Mystery; God manifested in the flesh, & c! The Riddle which the very Angels, as well as men desired, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i) To pry into (as through the Hang) of which we may say, 
Deut. 4.32.  as Moses, Deut. 4. Was there ever such a thing as this? For this Mystery (as well as the Virgin Mary) the Holy Ghost hath overshadowed; yet may we also say of it (as the Lepers in another case, 
2 King. 7.9.  2 Kings 7.) This is a day of good tidings: Maximum miraculorum & beneficiorum; as it is the greatest of Miracles, so it is the highest of Benefits, bestowed upon mankind This, wherein the Deity and Humane Nature were mutually espoused, without either present confusion, or future separation; by an incomprehensible Hypostasis, and ineffable union 
* Quis enarrabit generationem ejus? Isai. 13.8. ; for which then, let curiosity be turned into gratitude, and That be expressed in Hospitality and Devotion joined; lest like Israel, we proclaim an Holy day to Jehovah, and worship a Calf, Exod. 32.8. that so this eminent Festival, may make up those three wonders 
* Bernard in Festo Nativi.  of the World, viz. God and Man, Mother and Virgin, Faith and our Heart united.  

POEM. 6.  
Of Heaven and Earth, This the bright Wedding-day.  
God spoused Flesh, and thence begot our Joy:  
As Light from light, yet in its Fount resides;  
So Christ from God, yet with him God abides:  
Strange Mystery! as the Eternal Son,  
Who shall declare his Generation?  
That Eagle in the Clouds, what Angels Pen  
Can reach? We trace him but as worm with men!  
In whom, when Sin and Misery at strife,  
To end it well, Christ took, and laid down Life!  
Of spotless and perpetual Virgin-Mother,  
Made in all sinless sympathies our Brother.  
' 'tmust be a Virgin-heart Christ's presence wins,  
Where Satan hath begot no crying sins.  
While other's stately housed, an Inn's the best  
Room, Earth affords unto this Heavenly Guest!  
Whose universal Goodness will again,  
(Unless through their own fault) All entertain.  
And though rejected of his own, this stranger,  
Be sordidly thus cradled in a Manger!  
Yet know, and mourn it irrelenting heart,  
Thou an Augaean fouler stable art!  
Here he that made the Angels, with Beasts lies,  
Prophesy'ng him our bleeding Sacrifice!  
Yet happy if like them, we own our Lord,  
Give him our Crib, that is, our All-afford:  
Who so descended from his high renown,  
To beat our Pride and haughty Passions down;  
And all this did his own free gracious act,  
On our part undeserved, opposed, effect.  
Light on us therefore, O Celestial Dove,  
So with thy Fanning Wings inflame our Love,  
That Earth with grateful Harmony may sing  
With those Aetherial Spirits, to Heaven's King;  
That both in complete Consort so aspire,  
Till all one Hallelujah singing Choir:  
Then they're ill Shepherds, sure, will not always  
Together with their Flocks, Christ this day praise.   

The COLLECT PRAYER. 
The Epistle. Heb. 1. from vers. 1. to 13.  
The Gospel. John 1. from vers. 1. to 15.   
Almighty God, which hast given us thy only begotten Son, to take our nature upon him, and this day to be born of a pure Virgin; Grant that we being regenerate, and made thy children, by Adoption and Grace, may daily be renewed by thy holy Spirit, through the same, our Lord Jesus Christ; who liveth and reigneth, etc.    

 depiction of the stoning of Saint Stephen 
The stoning of Steven, Act: 7*  
58 And cast him out of the City, and stoned him: & the witnesses laid down there clothes at a voung man's feet, named Saul.  
59 And they Stoned Steven, who called on God, and said Lord Jesus, receive my spirit.  
60 And he kneeled down, & cried with a loud voice, Lord, lay▪ not this sin to there charge. etc   
The Plate here.  
Saint Stephens Day.  
DISQUISITION 4.  
YEsterday presented a Nativity, and this a Martyrdom (like a Deaths-head served up at a Festival) the Church thereby, first tacitly intimating human Condition, both our natural & accidental frailty! how near our End bordereth on our Birth! Finisque ab origine pendet. And yet how many outward dangers (equalling inward diseases) hasten the pace of precipitating Nature! Vitae unicus introitus, mille exitus! Our life, for one sole ingress; having many thousand outlets! And secondly, expressly desirous (by joining these two Festivals) that we should all learn to live well, as Christ; and to die well, as St. Stephen: Ideo natus est Dominus ut moreretur pro servo, 
In a Sermon on St. Stephen.  ne servus deficeret mora pro Domino (saith holy Austin) yesterday we celebrated the Birth of that heavenly King of Martyrs born into the World, and to day the first fruits of Martyrs going out of the world. It behoved the Immortal (saith he) First to take Flesh for Mortals, that so mortal man might the better contemn Death for the Immortal: Therefore was the Lord born to die for his servant, that the servant might not fear to die for his Lord. Christ was born in Earth, that Saint Stephen and his other followers might be born in Heaven. Christus pro nobis induit hominem, Stephanus pro Christo hominem exuit. Christ, for us, put on human Flesh; and Saint Stephen, here, for Christ, put it off.  
The story is so obvious, that I shall need only glance on it out of the Scriptures for the Day, Acts 7. it consisting of two remarkables, 
Acts 7.  viz. the Jews cruelty, and his Piety: their bloody, and his godly behaviour in his Martyrdom: First here, 
Mat. 23.  They (retaining their old Title, of Killers and stoners of the Prophets) put him to death, who endeavoured to bring them to everlasting life! by his large Sermon to them, Acts 7. that sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 7.  or Recapitulation of the whole sacred Scripture, (Law, Prophets and Evangelists) even from Abraham to Christ, whom he would have applied home to them, had not their fury withstood their conversion, even that they should have seen him, as he did, at the right hand of God, but that they stopped him there, with a Constructive Blaspphemy, becoming Accusers, Judges, and Executioners all at once! presently beginning their persecution with their tongues, and teeth, v. 54. gnashing on him with, etc. (beside the malice of their tongues) that they could even tear his Flesh, but that their hands beguiled their mouths, with as ready and more mortal instruments! The Jews had among them Quatuor magna supplicia, four special sorts of torments (besides their bonds, and scourge, and other lighter punishments) which they had borrowed from Scythians (the Masters of those Arts) and other cruel Heathens; as the first, was Burning, Gen. 38.24. Dan. 3.22. The second, Casting to wild Beasts, Dan. 6. (and St. Paul's Case supposed by many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 15.32.) Thirdly, Stoning, Exod. 19, 13. And lastly, Crucifying, Luke 23.21. (as all are frequently to be seen elsewhere in Scripture) but of all, this of stoning was most ordinary among them, as the only Deucalion-race of mankind Vnde homines nati durum genus! ad lapides currebunt, (saith 
* Loco citat.  St. Augustine) Duri ad duros. Presently they run to stones, hard hearts unto hard instruments of mischief, whether for their readiness, cheapness, fatalness, I argue not; or as the best Emblems of their flinty nature: Sed Petris lapidabatur qui pro Petra (i) Christo moriebatur: but with stones destroyed they the servant of him, who was the chief Corner stone, and Rock of his Church, Jesus Christ: an harsh and an hard act of a right stony people! whose obdurateness to God and man, hath turned their memory into a Niobean monument of shame (not sorrow) while Arator hath inscribed this due Epitaph, 
— Lapides Judaea rebellis  
In Stephanun lymphata rupis qua crimine duro,  
Saxea semper eris!— 
Arator. lib. Carm. in Act.   
Rebellious Judah, that did Stephen stone!  
For that hard act, shall pitied be of none.  Till at length their Punishment so echoed their Sin, that (for their kill of the Prophets, and stoning them who were sent unto them) Non lapis super lapidem, inter Lapidatores. Their House was left to them so desolate, that not a stone was left upon a stone, Matth. 24.2. O let all their Successors consider this, not only in Judea, but in England or where ever, that still make the Prophet's cry and sigh (and that as loud as in most times heard heretofore.) Psal. 44.22. only with a little cruel variation, For sheep appointed to be slain, Pastors appointed to be starved! Think of stony Jerusalem, avoid her sins, and so her Plagues, lest likewise the same judgement follow, and overtake you: Temporal, your house be left unto you desolate! Spiritual, Christ saying, You shall not see me henceforth: 
Matth. 23.  And eternal, that upon you come not all the righteous blood both of Abel and Zechariah (i) both of Laics and Clergy! 
So Cajet. in locum.  
Sanguine fundata est Ecclesia sanguine crevit,  
Sanguine decrescit, sanguine finis erit.  
Christ's blood did found his Church, and Saints increase:  
Which wains in storms, yet in's Foes blood shall cease.   
But now to take a glimpse of that which more particularly concerns us, observe St. Stephen's behaviour in his suffering, an excellent Pattern to reflect on, at our deaths; made up of Piety and Charity: a man of an high Character, and and that by the pencil of the Highest, 
* Acts 6.55  Full of faith and power, & of the Holy Ghost, v. 55. a man of fervent Prayer, Humiltiy, Reverence, miraculous Patience and forgiveness; all evidenced in his Christian Deportment. First, his Faith, through his eye, S. Stephen steadfastly looking up into heaven (there saw blessed visions even before his death, while here on earth) saw Christ standing at the right hand of God. Mark that posture of encouragement, our Creed Article telleth us of Christ sitting at the right hand of God; but our St. Stephen here sees him standing, (i) in a readiness of assistance, & defence: And if Christ thus stand with his suffering servants, who shall withstand their happiness? but that as the sufferings of Christ abound in us, even so also shall our consolation abound through him, 2 Cor. 1. Prayer is all his shield, v. 59 Calling upon God (He who is invited to the Fountain, needs not go to the streams) nor using Lord alone, a name of power, but through Justice not of willingness: and therefore adding Jesus. Dulce & salvatore nomen, the saving name of Mercy. The good Angels and blossed Saints in Heaven are willing but not able; uncharitable men on Earth neither of them. Only Christ is both, and therefore invocated here. Able because Lord, willing because Jesus. Quem in coelis, quem in terris? Psal. 73. Whom then have I in Heaven? etc. His Charity's extensive, yet wisely gins at home (would all men would do so for spiritual charity) He takes care to recommend his soul to the right owner, Col. 3. Lord Jesus take thine own into thine own custody (Souls than survive the bodies (in spite of Atheists who think, but what they wish) and are immediately determined, in their state of Bliss or Misery, in spite of other Heretics. St. Stephen here, quite contrary to most, is all for his soul, and nothing for the body. For alas! Quid proderit mundus? 
Matth. 16.26.  as our blessed Lord saith, Matth. 16. etc. the soul being of more price than all; were there as many worlds as Empedocles and Democritus imagined, 
* Laertius in vita Democriti.  (i) Thousands. Save This, and save all, and so the contrary: according to that Dutch Proverb (one of the wholsomest things I ever heard of from them) Goods lost, nothing lost; Credit lost, much lost; Soul lost, all lost! Next unto Faith in God, he adjoineth Love to Men (the best evidence in Foro exteriori) without which all the rest had been but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tinkling, 
1 Cor. 13.3.  not a well-tuned Cymbal. But He, a true Disciple of his great good Master, Luke 23.34. Qui pendebat & tamen petebat (as Augustine sweetly) who as he hung upon the Cross prayed, Ignosce pater, etc. So this holy Saint forgives his enemies, & that is more than to give; he that gives, doth it Desuo, of his goods; but who so forgives, gives De see, something of himself: yet more, he prays for them, though enemies, mortal enemies, and in hot blood, when he scarce had any time to think of his friends. Lord lay nt, etc. more sorry for them, 
Serm. 5. de Stepha.  then for his own ruin, (saith St. Augustine) because eternal death followed their impiety; but his Death, eternal life. And was not this the Apex, the Height of Charity?  
And 'tis remarkable that he kneeled down when he prayed for his enemies (that stood when for himself) showing the greatness of their sin, that could not easily be forgiven, and therefore the earnestness of his Piety, Qui plus illorum dolebat peccata quam sua vulnera, 
Cajetan in locum.  that did more lament their Sins then his own wounds! Magnus' clamour, magnus amor: his loud voice shown his great affection, and his kneeling down his reverend gesture in devotion, the God of both parts challengeth both. Exteriores actus demonstrent interiores affectus. 
Dan. 6.10. Acts 9.40. cap. 26.36. Luke 22.41.  In praying, either stand as a servant before his master, or kneel as a subject to his Prince. Daniel prayed kneeling, so St. Peter, so St. Paul, so Christ himself.  
And the Centurists acknowledge this gesture the most ancient and most useful in all sacred solemnities, in all Ages among Christian Congregations: 
Magdeburgenses centuria secunda.  And therefore not to kneel, (except in case of corporal infirmity) argueth either Ignorance or Arrogance, or some other worse infirmity of Mind. And herein 'tis, Saint Hierom so commends Asella for devotion, 
Epist. ad Marcellum.  that her knees were grown Brawny, like the knees of Camels, with her pious Geniculation. Saint Stephen (you see) here used both postures, and kneeling, for his most earnest and last prayer. 
Loco citato.  Wherein he was heard (saith Augustine) Simo Stephanus non sic orasset Ecclesia Paulum non habuisset: For if St. Stephen had not thus prayed, the Church had never had St. Paul a Convert. And Fulgentius saith, whither St. Stephen went before, being slain with stones, thither St. Paul followed, being helped with his prayers. And when he had thus spoken, he fell asleep. Such and so precious in the sight of the Lord is the death of his Saints; asleep in respect both of Rest, & Resurrection: Graves are grown but 
* Isa. 57.2.  Beds, and Churchyards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i.e.) sleeping places; so here, like Jacob, his pillow is of stone, whereon lying down, as well as if on Down, 
Saith Damianus Serm. de Steph.  he taketh rest, and fell asleep. Foelix somnus, it was an happy sleep, being joined with such rest, that rest with pleasure, that pleasure with eternity. Thus blest St. Stephen, as Nissen observes, 
Oratione de Stephan.  (esteemed the Ring of his persecutors, with which he was enclosed, as his Crown, and every stone fling at him as a precious one, as a precious Diamond: so that, that of David might be applied to him, Psal. 21.3. Thou hast set a Crown upon my head: I, a Crown of Proto-martyrdom upon his Name: and on his Soul a Crown of Glory. Anno Christi 35.  

POEM 7.  
STtout Champion of the Truth, who by Dispute  
First Rescu'dst it, and didst her Foes confute  
By Dint of Argument irrefragable,  
Which they, to Answer or resist unable,  
To harder motives do themselves betake,  
Even Threats and Stones (but vain) thy Faith to shake:  
Who So through Spheres transparent, Christ doth Ey,  
Gins blest visions here, nor fears to die.  
Captain of Martyrs Thou didst lead the van,  
Of that same Noble Army, you began  
To seal with blood the Christian Faith's defence,  
Teaching us to take Heaven by violence:  
Thy Soul breathed forth in Charitable groans,  
Returned a shower of Prayers, for one of Stones!  
Therefore blessed Saint, 'Tis but a due Renown,  
Thy Name and Day, wear the chief Martyr's Crown:  
Vouchsafe us, the like Heavenly Visions Lord,  
That we to Thee may Tongues, Hearts, Lives afford;  
And for thy sake, in mean time, while we live,  
May those that stone us, like this Saint forgive.   

The COLLECT PRAYER. 
The Epistle. Acts 7. from verse 55. to the end.  
The Gospel. Matth. 23. from vers. 34. to the end.   
Grant us, Lord, to learn to love our enemies by the example of thy Martyr St. Stephen, who prayed for his persecutors to Thee which livest and reignest now and for ever, world without end. Amen.    

 depiction of Saint John the Evangelist with books and eagle 
S. JOHANNES.  
'twas Eagle sighted john that best could pry,  
and search into the mistigue trinity,  
earth to ascend, & darkness to fetch light  
from heaven, is strange: yet like such was his flight   
The Plate here.  
Upon the Festival of St. JOHN the Evangelist.  
DISQUISITION 5.  
THis St. John was one of the sons of Zebede, and had at length (for better reasons) as much as his Mother asked for him; 
Matth. 20.20. Chap. 4. 18.  he was the brother of James, surnamed the Great; where, by the way, take notice how Christ at first made choice of Brethren, as Matth. 4.18. Simon which was called Peter, and Andrew his brother: So afterward, Simon and Judas brethren, sons of Alphaeus: and here John the brother of James. Hereby prudently providing against Schism and division, both by corporal and spiritual correlation: For (what ever it would have been in That) sure in this Age, one of them had been too little to prevent it. We shall here reflect upon this Saint first as a Disciple while abiding with his Master; and then as an Apostle, sent out with Commission from him, 
St. John his double Notion.  both which I take to be sufficiently distinct Notions. First, as a Disciple, for so He oftenest styles himself through his Gospel, and 'tis exemplary humility, not terming himself a Master in Israel, though one of the first Magnitude; but a Disciple, yet with some Emphasies, The Disciple, and with a quem dilexit, whom Jesus loved, John 21. not only one of his Triumvirate, admitted to Mount Tabor, 
John 21.7:  Matth. 17.2. but even the most eminently beloved Disciple, at least Extensiuè as the School speaks) though intensively He bespoke all of them alike, 
Aquin. tom. p. 1. Quaest. 20. Ar. 3.  John 15.9. As the Father hath loved me, so have I loved you, Continue in my love. Which sure St. John did eminently (being the last at the Cross, and the first at the Sepulchre) besides his amiable sublime graces, and coming unto Christ so young: for which 'twas certainly, that Christ shown more signs of favour and familiarity to St. John, then to the rest: For he is said to have leaned on his breast at Supper; and when St. Peter and all his other fellows were silent, only he durst ask, Lord, 
John 13.24.  which is he that betrayeth thee? John 13. When the Eagle brood's (saith Plutarch) the Chick that cometh of that Egg that lieth nearest her heart, is best beloved of her; and so here, 
Coloss. 2.3.  our St. John leaning on that breast (in which are hid all the treasures of Wisdom and Knowledge) may well gratefully acknowledge himself honoured, with the Title of the Disciple whom Jesus loved. Whereof his fellow- Disciples had a kind of jealous emulation, which our Saviour checked in Peter, John 21. (the Dialogue is obvious in the words foregoing) where St. Peter neglecting the charge given himself both as to life and death) is curious touching St. John, 
John 21.19.  What shall this man do? to which Christ's Redargution is, If I will that he tarry, etc. What is that to Thee? etc. teaching him and all Eccentric Spirits, to move in their own Sphere, not to examine others, but their own employments, 1 Cor. 1. 
1 Cor. 1.25. c. 7.20. 1 Thess. 4.11.  See to your own calling, and Let every man abide in the same calling wherein he is called, studying to be quiet, and to meddle with his own business, 1 Thess. 4. (Seasonable cautions for this Age, so over-full of Bees, and Apes!) all these being parallels to that of Christ, What is that to thee? Confining all to their professions, and that in all matters Theological, Ecclesiastical, Political, moral, Oeconomical; for each of them may say each one of another Function, Quid tibimet? What is that to thee? for neither of them must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 4.15.  as St. Peter's word is, Play the Bishop in another man's Diocese. For What is that to thee? Advising on the contrary, to do good unto all men, 
Gal. 6.10.  especially, etc. For else 'tis easy for the wisest to mistake, as the Disciples here did that speech of our Saviour, If I will that, etc. How heedfully had we need hear, 
Heming in loc.  and read the Scriptures? as one notes, when so many Disciples are mistaken, apprehending an absolute Affirmative in a conditional proposition, If I will that, etc. as the Vulgar Translation corruptly taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If for so, without any reason or similitude, and therefore modest St. John here retracts that error, that went abroad among the brethren in the same 23. (as some do that translation) no man so denominated from grace (as our St. John) will promise himself an immunity from suffering, and especially in such an Age as he then lived in, or we now. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally interpreted of Christ's coming in that famous execution on the Jews oft mentioned in the Gospel, Matth. 23. and 24. Luke 19 and John 21. which John survived thirty years, continuing not only till Titus his time, but through Domitian's and Cocceius Nerva's, to Trajan's reign, above an hundred years after Christ's birth; and so 30 years after this coming of Christ was passed, and by what Irenaeus adds of the Seniores qui non solum Johannem viderint, sed alios Apostolos. And it is probable that some other of the Apostles lived to that time of Trajan also. That St. John wrote this Gospel at the entreaty of the Bishops of Asia, constituted by him, is affirmed by Eusebius. And yet for all his modesty there was somewhat in it (what ever fell out afterward, as will appear anon) he was in present, the Saul among his brethren.— Inter Delphinas' Arion, highest in his Master's affection; and records it thankfully as his most honourable Title, and Fount of all his graces, that he was the Disciple whom Jesus loved, and leaned on his breast. Nay, St. Ambrose saith, that Christ too leaned on his bosom, saying, there was Sinus triplex, a threefold Bosom, whereon Christ did rest, (who else had not whereon to rest his head viz. in Patre Divinitas, in Matre virginitas, in Evangelista Johanne Fides, in the bosom of his Father rested his Deity, in his mother's bosom rested his virginity, & in St. John Evangelists bosom rested his faith and confidence, bequeathing his dear Mother to His sole care and affection, and Him to Hers, as a mutual legacy, John 19 And thus having seen him as a Disciple most beloved, let us now take one view of him as an Apostle publishing the Name and Faith of his dear Lord and Master. 'Tis said Ephes. 4. that Christ ascending, 
Eph. 4.11.  gave some to be Aposles, and some Prophets, and some Evangelists, and some Pastors and Doctors, according to his will, distributing to every man a several gift. 1. Cor, 12.11. St. Peter was an Apostle, but not an Evangelist; St. Mark an Evangelist, not an Apostle; St. Matthew both these, yet no Prophet; St. Augustine a Doctor, but no Martyr; St. Laurence a Martyr, but not a Doctor. But behold (saith one the beloved Disciple was 
* Portan & Petrus de Palude.  all these: in his Epistles an Apostle, in his Apocalypse a Prophet, in his Gospel an Evangelist, in his Faith & Sufferings a Confessor, in his preaching a Doctor, St. John the Divine: in his chastity a Virgin, in his readiness and will to suffer, a Martyr, yea the Protomartyr (saith Osorius) suffering inwardly when Christ outwardly, 
Osorius in locum.  (St. Stephen will spare him the Figure of a Sympathy) Amans quippe plus in amato, quam in seipso patitur: ('tis an high compliment that a lover suffers more in his beloved object, then in his own person suffering, yet St. John both did, and suffered much in his own person also: 1. The same is he that testified and wrote these things, 
John 21.24.  v. 24. & is for his piercing sight into high mysteries, well Emblem'd by the Towering Eagle, Jovis ales right, his quill writing the Divinity of Christ, against Ebion and Cerinthus, early Heretics, and Grandfathers of Arrianisme, as that is of Socinianism and later errors: beginning his Gospel before Moses, or the beginning of the world, and ending his Revelation beyond all Historians, beyond Time itself, or the end of the world. He chief lived at Ephesus, where he wrote his Gospel in the 69. year of 
* Euseb. Niceph. at the desire of the Asian Bishops by him there constituted.  Christ, whence the neighbour Churches of the lesser Asia were (by that division made by the Apostolical Synod, Acts 15.) allotted to his Visitation; for his diligence wherein, and testimony to the truth, he was by the Proconsull of Asia transported to Rome, to suffer about the 90. year of Christ, where being miraculously preserved in a Cauldron of scalding oil, 
Alsted. Chron. Euseb. Ec. Hist. l. 3. c.  as the three Children in the fiery furnace, he is banished by Domitian into Patmos, a disconsolate Isle of the Aegaeansea, where the defect of earth's accommodations was advantageously supplied with heavenly Revelations, and afterwards recalled by Cocceius Nerva home to Ephesus. 
Cocceius Nerva.  Though some writ that he suffered after under Trajan, yet the most and best write that he died there of an Apoplexy, Anno Christi 104. aetatis 102. Happily determining the forementioned ambiguity of our Saviour's words, according to the Disciples apprehension of them, Tarrying till his Master came, not by any violent, but a natural dissolution. And now as Aristotle said, 
Metal. l. 2. c. 1.  if Timotheus had not been we had not had so much sweet music, but if Phrynis (which was his Master had not been, we had not had Timotheus: So here, if St. John had not been, we had wanted much of the Evangelical Harmony; but if our great Master Jesus had not been gracious to his Church, it should not have had such a John to ornament it; and therefore in this holy Saint, as in all others, we honour and praise through the Servant, but his Lord and Master.  

POEM. 8.  
Celestial Herald, that dost draw Christ's Line  
No lower then from Pedigree Divine;  
And like a Towering Eagle, from above  
To drooping Man, describest the God of love;  
Of love to all, but Thee above the rest,  
Because so young, Thou leaned'st on his Breast;  
As thou his Honour, so we thine make known,  
Must love Thee twice, for His sake, and thine own:  
Who soon comes to Christ, doth longest stay;  
Nor shall the boiling Oily Cauldron slay  
Whom Christ but hints should tarry till he came.  
Or Nature summoned in her Master's Name:  
Though Torture spare him, yet will not Exile;  
Malice extrudes him into Patmos Isle!  
(What must the Best expect! yet sees he more  
There, then in's Asian latitude before;  
Into that Angle of the Earth being hurled,  
He sees an ample Prospect of the World,  
Of Heaven and Earth, and Seas, Hell not concealed;  
All future Times and Actions there revealed:  
Deservedly then of all the Saints thy Birth  
We celebrate with Christ's, throughout the Earth,  
(His early and late fruit) the rest we sing,  
Their Deaths, as Waiters on him Suffering!  
Lord, though our Zeal to thee make no such haste,  
Draw and accept of us among Thy last.  
And while beware banished to this Isle of clay,  
Do Thou to us thy saving Truths display.   

The COLLECT PRAYER. 
The Epistle 1 Jo. 1. from v. 1. to the end.  
The Gospel Joh. 21. from 19 to the end.   
Merciful Lord, we beseech thee to cast thy bright beams of light upon thy Church, that it being lightened by the doctrine of thy blessed Apostle and Evangelist John, may attain to thy everlasting gifts, through Jesus Christ our Lord. Amen.    

UPON The Festival of Innocents' Day.  
DISQUISITION 6.  
WHy the Feast of Christ's Nativity is attended with These Saints above the rest, St. Stephen. St. John, and these blessed Innocents', 
Johan. Raulin. Ser. 2. de beat. Innocen.  is handsomely conjectured by some, to show his coming into the world for all sorts of men, of what degree or age soever, and by These severally represented; or happily, that these here applied rather than other, as having more fulfilled that of Christ, Mat. 16. 
Mat. 16. 24.  By taking up the Cross and following him. There being three kinds of Martyrdom in Christ's Cause (as St. Bernard notes) the first, Voluntatis & operis, both in will and act, as that of St. Stephen. 2. Voluntatis sed non operis, in will, 
Ser. de Innocent.  but not in Act, as that of Saint John. The 3. Operis sed non voluntatis, in act, but not in will, as this of the Innocents': And sorasmuch as St. Stephen's Martyrdom comes nearest unto Christ's, his Festival is next unto him: and in the 2d. place, St. john's, and in the 3d. These suffering Innocents', all three making Christ, as in Cant. 5.10. white and ruddy, the chiefest of 10000 Candidus in Johanne, Rubicundus in Stephamo, electus ex millibus, 
Ludolp. de vit. Christi. p. 1. c. 13.  in Innocentibus; And it was impossible to christian the Day with a Name of a more vast Reputation, than Innocency: which dares not signify any thing here below, but the state of the first Man, and that of Children: and sure, he must have little of man in him, nothing at all of God, the more of the Devil, that could so break into the Circle of such harmless simplicity, and self-shielding innocence. Yet this doth barbarous Herod! but which of them? (he deserves to be known, that he may both in person and example be abhorred!) Than not to wrong the rest (as most do by their not distinguishing) know there were three Herod's, and all near allied, 
Mat. 1.4  not only in Name, but in Blood also! 1. Herodes Antipas, that beheaded St. John Baptist, Mat. 14. Herodes Agrippa, (brother to the former) that killed St. James, and imprisoned S. Peter, 
Acts 12.  Acts 12. 3d. and this Herodes Ascalonita surnamed the Great, who was that Fox worried these tender Lambs, an act reflecting on Christ's humanity, Mat. 2, 
Mat. 2.13  as being a child and forced to flee; and Herod's inhumanity, in murdering those, that neither could, nor would have injured him! we must glance on the first, for Christ was mainly aimed at; I, only that King of Israel; but he is warned away by an Angel, ver. 13. God's mercy and his Angel's ministry vigilantly attend his Children in Afflictions, Psal. 34. and 103, 
Psal. 34.7.103.13.  13. yet flight is lawful in their times of danger, Mat. 10.23. though to Egypt, where Christ at once fulfilleth Prophecies, and gives an earnest to the Gentiles: 
Exod. 4.22.  Take the Babe and his Mother: not styled the wife of Joseph, to speak her more the Virgin, and the child named first, to hint the greatest care for him, as most designed at, and the greatest duty to him, as most worthy; not as Son only, but Saviour to his Mother. Fly into Egypt, Christ's entertainment was so hard at his coming into this world, as shows his Kingdom was not of it. 
Beuxamis in locum.  He flieth, Quia totam causam salutis nostrae occiderat (saith one) If Christ had permitted himself to be slain so young, the whole cause of our salvation had suffered in it, his work not being as yet done, 
Joh. 17.4.  nor his hour come, Joh. 17. for which he came into the world. But why into Egypt? touched before, and thither as the ne●rest opportunity, 
Aretius' Musculus, Maldonat in locum.  out of Herod's jurisdiction: and to show his spiritual Kingdom should be translated from the Jews the Gentiles; o the Riches of divine mercy! that even those places and persons that were malorum officinae, formerly the shops of villainy, should now become Custodes filii unigeniti, ensafers of Gods only begotten Son, instead of Persecutores populi primogeniti, opposers and destroyers of his first born people; but non crudelitate sed credulitate quaerendus est Christus, Christ is to be sought by faith, and not by Cruelty; and therefore Herod found him not, for all his project with the wise men, who were indeed too wise for him, returning an other way, God taking the wily in their own craftiness, 
Job 5.13.  Job 5. and Honesty being ever the best Policy, the Mocker was mocked; he mocked the wise men by pretending Servire, when he intended Saevire, to adore, when he meant to devour, to worry, not to worship that innocent Lamb, as appeared by his subtlety turned into fury, 
Mat. 2.16.  vers. 16. as commonly such usurping Tyrants, when they fail of their Machiavillian Rhetoric, betake them to the Carters Logic, as here did Herod, who was troubled much at the first news of him, vers. 3. But when he saw that he was mocked by &c, verse 16. is all on a flame with wrath and frenzy, fearing Christ's lineal descent from the seed of David might restore Judah her own native Successor, 
Prudentius Hymn. Epip.  as the Christian Poet sweetly chants out Herod's passion. 
Successor instat, pellimur,  
Satelles i, ferrum rape,  
Perfunde cunas sanguine.  
Mas omnis infans occidat,  
Scrutare Nutricum sinus,  
Interque materna ubera  
Ensem cruentet pusio.  Which give me leave to Paraphrase. 
See, see, a Successor's at hand!  
That will deprive me of command,  
Soldiers betake you to your arms,  
And free Me from these growing harms!  
Let all the young Males forthwith feel,  
The force of your impartial steel!  
Snatch them from Nurse, or Mother's breast,  
And rock them to eternal rest!  
And such as from them will not part,  
Let them both suffer the same smart!  
Till parents tears, and children's blood,  
Make up but one ne'er ebbing flood.   
Thus, like another Heretales furent, he lays about him, and would not suffer the King of Heaven and Earth, and of all the world, to reign in Jewry, 
Heb. 1.8.  if he could hinder it; and to that end, sends out Those that live by others dying, to massacre all the Bethlemitish sucklings! (as Prudentius excellently) 
Loco citat.  
Locum minutis artubus,  
Vix interemptor invenit,  
Quo plaga descendat patent,  
Juguloque major pugio est.  
Whose swathed limbs scarce yiedled place,  
For the Destroyer's steel, or space  
For gaping wounds, mouths without words!  
These throats too narrow for their swords!   
And fitted for their errand, they ransack all poor Mother's Beds, and Nurse's bosoms, making their Cradles swim with blood of Innocents'! while their small joints could scarce be handled by the cruel Murderers! and their throats too little for the Poniards; there is an high aggravation in the number of them (at least) irrightly recorded, 
The Greek tradition in the Rubric for the day, and so the  missals.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, no less than 14000. whereof his own Son made up the sad account, (as Baronius tells us out of Philo.) which caused Augustus Caesar to fix that due proverb on him, Melius est esse Herodit poreum quam puerum; Better be Hereds' Sow then his Son. and Brocardus in his Description of the holy Land, 
Macrob. Saturn. l. 2. c. 4.  points us to the very place where they were slain: Adricomius and others, to the Chapel where they were buried, betwixt Bethlem and Bethany: to which Prudentius hath added an Epitaph. 

EPITAPH.  
Saluete flores Martyrum,  
Quns lucis ipso in lumine,  
Christi Insecutor sustulit,  
Ceu turbo nascentes Rosas:  
Vos prima Christi victima,  
Grex immolatorum tener,  
Aram ante cujus simplices  
Palma & Coronis luditis.   The which accept thus Rendered. 

Hail sweetest Flowers of Martyrdom,  
Whose rising was your setting Sun!  
Whom Herod's jealousy destroyed,  
As Rosebuds by fierce storms annoyed.  
You firstborn Christian Sacrifice,  
Whose tender Flock for Shepherd dies!  
Upon whose Altar as you lay,  
You then with Palms and Crowns did play.    
I, These were (as St. Austin sweetly) Primitiae Martyrum (as it were) the Prim-roses of Martyrdum, early witnesses to the Lamb: Non loquendo sed moriende, (saith St. Austin) Not by speaking, but by dying: 
Jer. 13.15.  Yet was there a voice heard in Ramah, a cry not only of lamentation here below, of poor robbed, & despoiled Mothers! but too in excelsis as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth High, above, (that is) even in the ears of God, a knocking at the Gates of Heaven, Jam. 
Jam. 5 4.  5 and that as for vengeance on their persecutor (which fell heavy afterward, Acts 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 12.23.  eaten of worms before dissolution) so likewise as a song of praise, 
Psal. 8.2 Mat. 21.16.  Psal. 8. Mat. 21. Christ surely got great praise, by the Angelic Anthem at his Birth, Glory to God on high, etc. and great praise by St Stephen his Protomartyr, and by St. John that same beloved Disciple (as fore-shewed) but you see, his praise is made perfect by the mouths of these Babes and Innocents', who here came to the Haven without knowing tempests, enjoying the comforts of an other life, 
Giron. in Fest.  before they knew the miseries of this Qui prius in capitibus Corona●, Quam capillos accepistis (as one wittily) Blessed babes that have your heads Crowned with happiness, e'er covered with Hairs: Herod's cruelty was turned by God into a felicity, translating you, from your earthly Mother's arms, in a valley of tears, to your heavenly Father's bosom, in his Kingdom of Glory: It hath been a custom, and yet is, else where, to whip up the Children on this morning, that the story might stick the closer; but this is to act it over again in kind, by a moderate proportion! 
* Lewis 11. Of France was so seri us a remembrancer of this Martyrdom, that he would not be interrupted in it by any affairs of state how important soever. Phil. de Com.  while all then seem to condemn the literal cruelty of Herod, I wish they may not imitate him in the Figure snatching them from the arms of their mother Church, and from her breasts of holy Baptism; and so, as much as in them lieth, killing them spiritually! not regarding Christ's words, Mat. 19.14. Suffer little children, and forbidden them not to come unto me; 
Mat 19.14.  for of such is the Kingdom of heaven; or his Apostles, 1 Cor. 14. instead then of injuring them, 
1 Cor. 14.20.  become like unto them, for humility, for innocence for obedience, for dependence; who so humbleth himself as a little child, the same shall be great in the Kingdom of heaven.  

POEM IX.  
A Double Prophesie's this day fulfilled,  
In these young Innocents' by Herod killed:  
Here's Ramahs cry, and David's song of praise,  
Which from these Babes and Sucklings God did raise:  
Whose early virtues, Men, for shame improve,  
Their humble innocence, and Docil love;  
That how soe'er our Fathers us dispose,  
We be submissive, patiented, meek as those;  
And then though cropped, like these flowers,  their Prime,  
Bliss shall but sooner Crown us beyond Time:  
These infants, by that Tyrant's raging mood,  
Were baptised unto Christ, in their own blood!  
And though unable yet to speak his Name,  
Died the first fruits of Martyrs for the same!  
Multiplied Persecution, that destroys,  
Thousands of Parents lives, wrapped in the Boys!  
Yet the impartial wretch spares not his own,  
Better his Swine, than Son! a proverb grown:  
The Fox worrys the Lambs, and 'tis the sin,  
With which the world will end, as t'did begin!   

The COLLECT PRAYER. 
The Epistle Rev. 14. v. 1. to the end.  
The Gospel Mat. 2. ver. 13. to 19   
Almighty God, whose praise this day the young innocents', thy witnesses have confessed and showed forth, not in speaking, but in dying, mortify and kill all vices in us, that in our conversation our life may express thy faith, which with our tongues we do confess, through Jesus Christ our Lord.    

 depiction of the circumcision of Jesus Christ 
The Circumcision. Luc: 2.  
21. And when eight days were accomplished for the circumcising of the child; his name was called jesus, which was so named of the Angel, before he was conceived in the womb.   
The Plate here.  
Upon the Feast of the Circumcision of Christ.  
DISQUISITION 7.  
A Lmighty God both before and after the fall of man; before, under, and after the Law still manifested his will by two things especially, viz. an understanding Mind, and a perceiving Sense: as in Paradise at first, Adam had his word, and that witnessed by a double sign, the Tree of life, and that of knowledge, 
Gen. 2.  Gen. 2. After his lapse, he had a promise, 
c. 3.15.  Gen. 3. and thereunto sacrifices added, as outward signs: so after the Flood, a promise of no more Deluge, and the Rainbow a sign, 
c. 9.13.  Gen. 9 Arcus sine sagittâ, a Bow without an Arrow, or if with any, shot against himself in his Son; for it stands bend always towards heaven: the promise of deliverance from Egypt, is sealed with the Pasohal Lamb, Exod. 12. and that to Abraham, 
Exod. 12.  of multiplying and magnifying his seed, signalised by instituting this Circumcision, Gen. 17. Lastly, 
Gen. 17. Joh. 13.16.  God giving his Son, and by him everlasting life, to believers, confirms all with two Sacraments, as seals of his grace, viz. Baptism, and the Lords Supper. Thus the Father of mercies hath in all ages provided for man's weakness, 
Psal. 3.149.  that He might taste and see how gracious the Lord is, Psal. 34. and therefore those that pretend to be so spiritual, as not to endure significant Ceremonies, and outward Rites in the Church, run a violent course, quite contrary to the goodness of God, 
Apud. Martyr in Rom. 4.  and the meekness of his holy Spirit, who doth instruct the conceiving Mind by the perceiving Sense, and by visible words, as Augustine calls the Sacraments; one of which, was this of Circumcision to the Jews, and that may well appear in a red Letter; as being their bloody Sacrament; who therefore, when they Circumcised a child, called him— Sponsum sanguinis, applying those words of Zippora unto him, Exo. 4. Thou art a bloody Husband; 
Exod. 4.25.  because that day, they hold the child is married to the Covenant. There was in this of the old, (as in the Sacraments of the New Testament) two constitutive parts, signum & signaculum, both the sign, 
The two parts of a Sacrament  and the seal of a sacred Covenant: (not only bare badges, as the defective Anabaptists; nor immediate justifiers, ex opere operato, 
Hook l. 5. s. 60.  as some others in the excess, sta non tribuunt, quod per ista tribuitur; They do not confer, what is conferred by them.) This Circumcision here was a triple sign. 1. Memorative of the promise to Abraham, touching his seed, his inheritance, and the Messiah to come of him. 2. Distinctive, of the Jews from all other people; and of the Sex, Males only undergoing it, Females yet being within the Covenant, Reductive, as sprung from Circumcised Fathers, and married to such husbands. 3. Prefigurative, of Baptism, and the spiritual Circumcision of the heart. Again, as Circumcision was thus a various sign, so was it a Seal also; a double one, on God's part, as the Paten of Kings, for confirmation: on Abraham's part, 
Arden's in locum.  as his obedience and faith's Attestation. Some note a threefold Circumcision, viz. Carnal under the Law, Spiritual under Grace, Celestial in the Kingdom of Glory. The first is Nascentium, good in its due time, of children, the eight day, 
Gen. 17.  Gen. 17. The second, Renascentium, at all times better, of such as are born again, and that of the heart in the spirit, 
Rom. 2.29.  Rom. 2.29. effected by the sword of the spirit (sharper than all the flinty knives of circumcision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Josh. 5.2.  Heb. 4.12. The word of God sharper than any twoedged sword, that circumciseth not only the foreskin, but all the Faculties of the soul, the parts and senses of the body, the eyes, 
Job 31.1. Psal. 119.37.  Job 31. turneth away those least they behold vanity, Psal. 119. The ears and lips, that they hear, or speak no guile, Ephe. 4. Circumcising the hands against all Theft and idleness, 
Ephe. 4.25, 28 c. 5.4.  Ephe. 4.28. the Head from imagining mischief, and the feet from bloodshed, 
Psal. 14.6, 19.13.  Psal. 14. Circumcising the intellect from curiosity and error, Act. 26.25. the Will from all presumptuous wickedness, 
Coloss. 3.2, 3.  Psal. 19 the affections from inordination, Coloss. 3. even the very thoughts and imaginations, Isai. 1.16. in a word, Circumcising the whole man, cutting off all superfluous cares of the world, and lusts of the flesh, even to that happy Metamorphosis of the old into the new man, 
Ephe. 4.22.  Eph. 4. whence flows the third kind of Circumcision by consequence, Resurgentium, in the world to come, when all superfluity of sin, deformity, and corruption shall be cut off utterly, so that we may appear before the Throne of God, without any spot in our soul, 
Apoc. 14.5. 1 Cor. 15.53.  or corruption in our body, Apoc. 14. 1 Cor. 15. But in this Circumcision of Christ, which was carnal only (as needing none of the other) Three circumstances are remarkable, the Quando, Vbi, Quare, the Time, the Part, the Reason; the time was the eighth day, 
Gen. 17.  Gen. 17. (and Christ then undergoes it, 
Luke 2.21.  Luke 2.21. coming not to destroy the Law, but to fulfil it you see, in every circumstance) Some say, then, as because that tender age could more easily bear the griefs, but this is both too dubious, and too general: others say the eighth day, 
Chrys. & Mar. in Rom. 4.  because that was the time of our Lord's Resurrection: so Lombard in Rom. 4. seven days, figuratively signifying the time of this present world, and the eighth day the resurrection, wherein mortality shall be cut off with immortality, 1 Cor. 15.53. For the Vbi: Circumcision was placed in the generative part. 
Aug. in Johan. tract. 30.  1. Because the Propagation of original sin is thence traduced, Per actum generationis. 2. As a sign of the promise, 
Martyr in Rom. 4. Aquin. part 3. Quest. 7. Art. 3.  both to Parent and Posterity, Gen. 17.7. 3d. ad diminutionem carnalis concupiscentiae. Lastly, why Christ undergoes this Circumcision, Luke, 2.21. [ut supra] more particular reasons to show he was the seed of Abraham, Heb, 
Heb. 2.16.  2.16. to demonstrate he had true flesh against Manicheus; not his body Coessential with the Deity, as Apollinaris; or fetched from heaven, 
Epiph. Haeres. 30.  as Valentinus: but as Rom. 1.2. Circumcised he was, ut figuram ipsa veritas finiret, that he, who was the truth and substance, might at once fulfil and take away the typg of Circumcision: and all this out of obedience for us, 
Isai. 9.6.  Isai. 9 nobis puernatus, vobis, saith the Angel, expounding the prophecy, Luke 2.11. unto you men: I, for us born, for us circumcised, 
Gal. 4.4.  Gal. 4.4. made of a woman, and under the Law, hereby giving public testimony, that he would fulfil the whole Law, (as the circumcised is bound, Gal. 5.2.) and that he would do all the rest for us, to make up our unwilling Faylures, so we give but all diligence, 
1 Pet. 1.5.10.  1 Pet. 1. This circumcision was the prologue of his Passion, and first rise of ezechiel's waters c. 47. flowing above the knees, till after, it came to David's Deluge, Psal. 99 all the way sponsus sanguinum, 
Psal. 99.1.  to keep us from, or at least to sanctifis our bloody sufferings, as is intimated hence, 
Mat. 1.21.  by his consolatory and saving Name, of Jesus now imposed, Mat. 1.21. for which all hearts and knees are obliged unto signal gratitude, 
Phil. 2.8, 9  Phil. 2. whose merciful indulgence extends here to our bodies, as well as souls, tenderly changing this sharp, into an easy Sacrament; and instead of those knives of flint and stone (prefiguring this Corner stone) commanded, Iosh. 5. saying now but as Elisha, 
Josh. 5.2.  2 King. 5. to each leprous soul, wash and be clean, and therefore if the neglect of That so punished, 
Gen. 17.14.  Gen. 17.14. how much more the contempt of this more easy Seal of the new Covenant, whereof such Children are altogether as capable, as of that old; being indeed still but one, 
John 3.3.  and the same renewed Sacrament.  

POEM X.  
SPotless Obedience this day underwent,  
The sharp pains of that bloody Sacrament;  
And what could They pair off from His pure skin?  
Who but Theirs that so cut him, knew no Sin:  
Only to Teach us Gods Law to fulfil,  
Spared not thus first, and last, his blood to spill!  
Yet know, 'tis not the Pruning any part,  
Makes a new Creature, but that of the Heart.  
Since 'tis a day of Presents then, let's give  
Our Heart to God, that it with him may live;  
Or if he please to send it back again,  
It may come mollified and cleansed from stain:  
Lord exchange New-years-gifts, for broken heart,  
Vouchsafe a sound, for old, new spirits impart.   

The COLLECT PRAYER. 
The Epistle Rom. 4. from v. 8. to 15.  
The Gospel Luke 2. from 15. to 22.   
Almighty God, which madest thy blessed Son to be circumcised and obedient to the Law for man: grant us the true circumcision of the spirit, that our hearts and all our members being mortified from all worldly and carnal lusts, may in all things obey thy blessed will, through the same thy Son Jesus Christ our Lord.    

 depiction of the Epiphany 
The Offering of the three Kings. Mat: 2.  
10. When they saw the star, they rejoiced. etc.  
11. And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him: and when they had opened there treasures, they presented unto him gifts, Gold, and Frankincense, and Myrrh.  
12. And being warned of God in a dream, that they should not return to Herode, they departed into there own country another way.   
The Plate here.  
Upon the Feast of Epiphany or appearing of the star.  
DISQUISITION 8.  
SEasonably doth the Church celebrate the honour of Christ's Epiphany, next unto his Circumcision, that his glory might be manifested in the Flesh as well as his humility. 
Aug. S. 30. de Temp.  And the very Name speaks the Antiquity of this Festival, and its early rise in the Greek Church; and 'tis fairly Englished by the day of apparition, or manifestation of Christ from above; that igrance might no more call it the Tiffany, as in the Legend, or as one that bidding it holy day, said he knew not whether 'twere a He, or a She Saint. It reflecteth on three manifestations of our Saviour (and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. The manifestation of manifestations. The first, 
Casaub. exe●. cit. 2. N. 35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being that of the blessed Trinity; all the Three Persons, as witnesses, sensibly appearing on it, Mat. 3.16. the Father in the voice, the Son in the Flesh and the Holy Ghost in the Dove, manifesting Christ's glory at his Baptism. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
D. Boys in Fest.  For that on the same day twelve month after his Baptism (which Baptism was on the same day 29 years after his Birth) his Glory appeared at the marriage in Cana, by turning water into wine, 
Joh. 2.11.  Joh. 2.3. and the most pertinent is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This appearing of the Star to the wise men, 
Three main Considerables.  and their holy Pilgrimage to Christ, Matth. 2.10. wherein are most remarkable, the Travellers, their journey, and their business: In the first, their Condition and Country; In the second, their guide and Diligence: In the third, their Bounty and Devotion. (I must rather touch, then handle each of them.) First, their condition speaketh them at once, Wise and great men: the Name then of Magus (in that Age when Philosophers did reign) being in greater account than that of Magnus (saith Ludolph and others:) 
De vita Christi, p. 1. c. 11.  Magi hints their wisdom, and speaks them such among their own, as the Philosophers among the Greeks, Scribes, among the jews, Chaldeans among the Assyrians, etc. e Meliore Luto, of the wisest of their country: that they were great ones (not to mind the Friars only, 
Maldonat in locum.  or lesuites who somewhat modester, say they were Reguli, not Princes, but petite Lords of some small places, like those Kings of Sodom, Gen. 14. etc. and so sufficient initiatorily to make good that of the Psalmist, Kings shall bring gifts: 
Psal. 62.29.72.10.  but for their names coined in Hebrew, Greek and Latin, as also for their particular Age, and several Translations, and changing of their scene, Constant ex picturà, sed non ex scriptura; 
Austin. meditat. in Festo.  'tis sooner painted on a wall, then proved by the word; and therefore I pass them, as too uncertain and ridiculous, wondering that men should be so easily fooled, with an abused story of the wise Men. Their country in general was Eastern, and so Heathens, the first fruits of the Gentiles, Ab oriente ad orientem (saith Chrysologus sweetly;) from the East, 
S. 156.  they came to Him that was the East, whose name is the East, Zech. 6. Rev. 2. 
Zech. 6.12. Rev. 2.8.  and hence the Ancient Christians used their posture toward the East in prayer, burial, etc. as the Moors toward the South, and Others toward the West. Vnde dies nascitur, inde fidei initium: Thus whence the light ariseth, the dayspring of grace appeared. For the second, their Journey, it had an heavenly Conduct, a Star (so the Scripture calls it:) what need we strain to think it an 
* Enthus. Theoph. in locum.  Angel with some, the 
† Author de admirab. Scripturae.  Holy Ghost with others? I am content to think it, with 
‖ Orat de nativit in loc cit.  Nyssen and Aquinas, a new one created for this purpose, and differing in place in the Air; in motion not circular, but like Israel's pillar of fire: and in brightness, shining both night and day; as the wise Poet sweetly chants the wonder of it. 
Quicunque Christum quaeritis, 
Prudentius in Hymn. Epiph.   
Oculos in altum tollite,  
Illic licebit visere  
Signum perennis gloriae.  
Haec Stella, quae Solis Rotam  
Vincit Decore, ac Lumine,  
Venisse Terris nunciat  
Cum carne terrestri, Deum.  
You that of Christ true Seekers are,  
Look up, and view this newborn Star;  
In which you may discern a Sign  
Of everlasting glory, shine.  
This Lustre hath no Parallel,  
But doth the Sun itself excel;  
Lightning the sin-benighted earth  
With God's approach, in humane Birth.   
Yet were they led more by an Inward than an Outward light: not as Albertus thought, only by their skill in Astrology; but as Leo, Veritas illuminat Magos, infidelitas obcaecat Magistros: Truth illuminateth the Wise men, while infidelity blinded the foolish Jews, 
S. 3. in Festo.  whose great Doctors were like the Highway-statues, directing others while themselves stand still: a Star is their conduct, as holding best proportion to its object, Lux mundi, Christ the light of the world, and the bright morningstar; to the Prophecies, Num. 27. the Star of Jacob; 
Num. 27.14.  and to themselves, as being Astrologers, and Stars the capitals of the book of Nature: and this in particular magnifica lingua coeli, 
S. 3. in Festo.  as S. Augustine calls it, the eloquent tongue of heaven; and I may add, 
Psal. 19.1.  Quae enarrat gloriam Dei, that declares the glory of God, his light unto the Gentiles. Nor was their Guide more eminent than their Diligence imitable: for no sooner it appeared, but they followed and attended it, not sticking at the season, though Winter; or the distance, though some hundreds of miles; or the difficulties and dangers of it, as thorough craggy thievish deserts. Faith takes no notice of discouragements, but persevereth as they did, till it come to Christ. Where lastly, mark their Business, 
Matth. 2.3.  and bate worldly Anxieties, Venimus adorare, We are come to worship him: practical Devotion; and that devotion exemplarily evidenced in three things: first, in prostration of the body: They fell down before him; 
Matth. 2.11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of most emphatical humiliation: See more canum prosternere; even fawning and creeping like Spaniels to their master, Pardon the Metaphor, for thence 'tis taken. How immodest then are those that grudge him Hat, or Knee! Secondly, in adoration of the soul, believing, confessing, worshipping him, vers. 3. (How these first fruits condemn the later!) 
V 3.  And thirdly, both those heightened, and confirmed by an oblation of their presents, vers. 11. Faith justifieth the soul, but Works justify our Faith; as though their piety and bounty, had been emulous of His they worshipped; who indeed, giveth every good and perfect gift, corporal, spiritual, 
James 1.17.  temporal; all which they return and echo, in some measure, by their former actions: the last whereof, were not only enriching treasures, but significant emblems, on Christ's part: Gold, as to a King; Frankincense, as to an Highpriest; and Myrrh, as to embalm Mortality: as the Christian Poet sings; 
Hic pretiosa Magi sub Virginis ubere Christo, 
Prudent. Enchirid.   
Dona ferunt Puero, Myrrhaeque & Thuris, & Auri;  
Miratur Genetrix tot casti ventris honores,  
Seque Deum genuisse, Hominem, Regémque supremum.  
The Wisemen (here) choice treasures do dispense  
To Christ and Mary; Myrrh, Gold, Frankincense:  
While she's astonished at this glorious thing,  
A Maid, at once, to bear God, Man, and King.   
On man's part, the Gold of Faith, the Incense of Prayer, and the Myrrh 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 find thy Saviour: I say, Do thou likewise honour him with thy soul, body, and substance, and then thou art truly one of the number mentioned.  

POEM II.  
THe Eastern 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:  
Fellow so heedfully your heavenly Guide,  
And it will lodge you by your Saviour's side.  
Sweet Incense, Myrrh, 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 servant Prayer:  
Without, within us, nought too dear to bring  
To Him that gives us all, a Offering.  
O Star of jacob, Royal root of jess,  
Thou Dayspring from on high, so visit us;  
That we, like these Wisemen, may Thee adore,  
With Bodies, Goods, and Souls, 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 only 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.    

 depiction of the fasting and temptation of Christ 
The fasting and temptation of Christ: Matt: 4. Mar: 1* Luc: 4.  
* 12. And immediately the spirit driveth him into the Wilderness.  
13. And he was there in the Wilderness forty days tempted of Satan, and was with the wild beasts, and the Angels ministered unto him.   
Here the Plate.  
Upon the Fast of Ash-wednesday.  
DISQUISITION 9  
THis day is Tropicus Christianus, as 'twere, the Christian Tropic, or Term of Reflection: turning the sensual career and jocularity of the year 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 only 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 emblems 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 ourselves 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 ensigns 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 David's harp, but eyes; the noise of his water-pipes! not S. Peter's 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, etc.  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 Marry 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 odour 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, etc.  Tother 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 only 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 ushered 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 yourselves? yea, what indignation? yea, what fear? yea, what vehement desire? yea, what zeal? yea, what revenge? in all things approving of yourselves too 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 only 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 Pseudomartyr.  censure. While others think they have no better rise then that of Isai. 1.12. Quis requisivit? Who hath required? and no better close than 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 enjoined Penance; that their punishment being as public 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 only by lessening of Diet, humbling the Habit, and multiplying of Devotions, by giving up the bodies and souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service acceptable to God, Rom. 12.1. But of what kind soever, certainly they build on sand that lean on any such duties as a satisfaction: to man, that may be, must be made; to God, it cannot, but alone by God and Man: there being nothing of proportion (in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height of them) Arithmetrical or Geometrical; either to our numberless offences, 
Mica. 6.7.  or the object infinite: Mica. 6.7. Will the Lord pleased with thousands of rams? etc. Yet however, these duties of mortification must be performed ex necessitate praecepti, not as the means (that's Christ's merits only) but as commanded, 
Isai. 22.12.  Isai. 22. and out of conformity to Christ. 1 Pet. 2.21. who though he humbled, yet (you know) he tormented not himself, nor did any of his Apostles do so. We must far Crucem, non creare; i. e. bear his Cross when imposed by him, but not make our own. We may, and now must with S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue the body, by mortification, 
1 Cor. 9.12.  and devout Abstinence; thereby disarming the strong man of the weapons that our Flesh lends against us; who is indeed most strong, ex infirmitate nostra, by taking advantage of our weakness. Subtract we but the combustible matter, and his fiery darts will out of themselves, and prove but as Granado's against a wall of Adamant. Pride and Lust are the devils, not to be cast out but by such Mortification, 
Matth. 17.21.  Prayer and Fasting: of which & all other good works, I may say as S. Paul doth, Heb. 13. (not as the Rhemists, Promeretur Deus, 
Heb. 13.16.  but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With such sacrifices God is pleased; as is exemplified in Nineveh, and even in Ahab himself, 1 King. 21.19.  

POEM 12.  
WElcome sad, glad day, which old time inrouls  
Among the exceeding gaudy days of souls:  
For though thou beest ordained the Body's Fast,  
Yet art thou the choice spiritual repast:  
The soul is gayest when the sable weeds  
Of true remorse, o'erspread her blacker deeds:  
Ashes and tears are the best food of Saints,  
And most revive, who spiritually faints:  
Then bate of wont measures, now go less;  
The- Spirit is nimbler when freed from excess:  
Pour out thy Soul in prayers, thy sin in tears,  
Thy tongue in such confession as God hears,  
Thy hands extended too in pious deeds,  
That thy Fast may feast others in their needs;  
From Bowed Knees shoot thy sighs up, and all this  
With Heart sincere; 'tis the high way to Bliss.  
Who such Mortifications but home urge  
Upon themselves, shall need no lit'ral scourge;  
Such inward zeal renders a Soul more fair  
Than all their outward weeds, and shifts of hair:  
I, these suppressions more extinguish sin,  
Then all vain whips can lash out of their skin:  
Poor Childish satisfaction! oh how short  
Of wronged Omnipotence, and Heaven's Court!  
Your inward medicine 'tis expels the pain,  
Whereas all outward ostentation's vain;  
Reduce then your Devotions, no more stray  
But with heart-sorrow vindicate the day.  
Whose Sackcloth too, resembleth the black hue  
Both of our sin, and sorrow to it due!  
Whose Ashes equal Monitors may be  
Of our Corruption, and Humility!  
Whose blacks, should serve to Chastise our vain dress!  
And ashes, to scour off our wantonness!  
The Calf of sin that's framed by all the year  
This day should Sacrifice to ashes here.   

The COLLECT-PRAYER, besides three other pertinent Collects in the Commination. 
The Epistle, Joel 2.12. to 18.  
The Gospel, Matth. 6.16. to 22.   
Almighty and everlasting God, which hatest nothing that thou hast made, and dost forgive the sins of them that be penitent: create and make in us new and contrite hearts, that we worthily lamenting our sins, and acknowledging our wickedness, may obtain of thee the God of all mercy, perfect remission & forgiveness, through Jesus Christ.    

 depiction of Christ riding to Jerusalem 
Christ riding to jerusalem. mat: 21. mar: 11. * Luc: 18. joan: 12.  
* 7 And they brought the Colt to jesus, and cast there garments on him, and he sat upon him.  
8 And many spread their garments in the way: and others cut down branches of the trees, and strawed them in the weigh  
9 And they that went before, and they that followed, cried, saying, Hosanna, blessed is he that cometh in the name of the Lord.   
Here the Plate.  
Upon the Solemn Fast of Lent.  
DISQUISITION 10.  
LEnt (which is the Saxon Apellative of the Spring) is so ancient and solemn a Fast, that, like the River Nilus, we can scarce find the head of it; of very eminent credit and continuance in the Christian Church: we read of it both in the Greek and Latin Fathers (though not without some difference of the several times:) 'tis mentioned by 
* Epist. ad Philip.  Ignatius & Irenaeus, two of Saint john's Scholars; by 
† Hom. in Levit.  Origen, who lived not long after them: by 
Cant. 5. de quadragessima.  the famous Council of Nice, little above 300 years after Christ, where they mention the forty days of Lent as a thing known, and long observed before their time: by Tertullian, the first of the Latin Fathers (and perhaps too highly:) so by Saint Cyprian his Scholar; and by that renowned Triumvirate, and contemporary Piety's, Saint Ambrose, Saint Augustine, 
Hooker, l. 5. Field, l. 3. Church.  and Saint Hierome, in their writings frequently; besides a whole Cloud of witnesses since, even down to our own times. Some observe Jejunium triplex, distinguishing a threefold Fast: Expectationis; the first was a Fast of expectation; and such were those of the jews for the Messiah, before the Bridegroom came: Contemplationis; The second was a Fast of Contemplation. Such as of Moses and Elias, and others, sublimating the Spirit by unclogging of the flesh: Refrenationis; The third was a Fast of restraint, 
Matth. 24.44.  and bridling in corruptions. The two former directly concern not us (only in the figure, as to grace in present, and Christ's future coming.) But the third, the Fast of Refrenation, we all much stand in need of, I, the best of men, the very Apostles themselves, 
Matth. 9.15.  as our blessed Lord himself told them, after the Bridegroom once was taken from them, than should they Fast; which having him, they needed not; who on all occasions was a bridle to their extravagancy; whose Eye only, or Word being present, could do more in them, than all Austerity and strictest discipline in others: yet after such example and Instruction, they are enjoined Fasting, after Christ's departure; Then shall they Fast in those days: shall they? how much more than need We! all whose helps are too little to restrain corruptions! The first Command we read of laid on man after his Creation, was this of abstinence, Gen. 2. and you know, 
Gen. 2.17.  the Law of justice was given by Fasting Moses, Exod. 24. and so again restored by Elijah, 
Exod. 24.18. 1 Kings 9.8,  1 King. 9 The jews had all their weekly, Monthly, Yearly Fasts, as well as Festivals, (as showed before) and this duty was frequent among the Prophets, and holy Saints of God, witness David, Daniel, Esther, Judith, 
Esth. 4.  the Mothers of Samson and Samuel, the Ninevites, etc. And afterward the Law of Grace was proclaimed by abstemious john, 
Matth. 11.18.  Nec manducans nec bibens, Mat. 11, he and his Disciples Fasted; nor were they, or the Pharisees themselves blamed by Christ for often Fasting, but for their boasting hypocrisy therein. 
Chap. 16.16.  Matth. 16. in such holy duties He loving cheerfulness, sincerity, and secrecy. Ocult hominum basilisci operum; the designed eyes of men being the Basilisks of all good actions. Moreover our blessed Lord himself by his own practice, did canonize the sacred use of Fasting, 
Chap. 4.2.  Matth. 4. fasting forty days and forty nights at the dedication of the new Covenant, as Moses at the old. In pious Imitation whereof, not emulation, hath his Spouse the Church since derived her Quadragessimal solemnities; yet not as necessarily imposed from that example, but voluntarily thence devoting some such time to Christian abstinence, looking at the moral of it, and not at the miracle, modo possibili, 
Jansenius de Quadrages.  (as the School) not wholly abstaining à toto, all sustentation, yet at lest à tanto, bating both of the measure, and the manner of our usual diet, 
Dan. 10.3.  like Daniel 10.3. I was in heaviness three weeks of days (saith he) and eat no pleasant bread, neither tasted flesh nor wine; the better to prepare ourselves for holy duties, by subjugating the flesh, and infranchizing the Spirit, to liberal contemplations: and this is it Saint Basil intimates, when he saith, Christus noluit tentari, usquedum jejunasset, that Christ would not yield himself to be tempted, until he had first armed himself with Fasting; yet not as he could otherwise have incurred any danger, but thereby (saith he) to teach his Church and us what guard to stand upon; that Fasting and Devotion were the only armout of proof, against temptation; to which end (as Ecclesiastical History telleth us) the Western Churches, 
Socrates l. 5. chap. 21.  Rome and others, Fasted pertres septemanas inte pasca, three whole weeks before Easter. Qui autem in Illyriâ & tot a Graecia sex simul jejunant, & quadragessimam appellant; but the Eastern Churches, all Greece, Illyrium and Alexandria, continued this solemn Fast (as we did) for full six weeks, before the Resurrection-Festival: and 'tis fit (saith one) so grand a Feast, should have such ample Vigils; and that at this time of the year especially, both for prudent and pious reasons; now the Body best can bear it, and with most advantage to the general increase; and 'tis fit sure some time should thus be set apart at least once a year for the Soul, for each one to take an account of himself, as well as of his shop: wherein by Fasting Prayers, and Tears (those three heavenly companions, 
Gen. 19.2.  like Abraham's three Angels) to make his peace with his offended God; and none so fit a season as this, wherein we Celebrate the Passion, Christ sufferings for sin! the strongest motive to repentance to see their heinousness none otherwise expiable then by the bloodshed of the Son of God and now did the Church humble herself with Fasting and other holy duties, that God would vouchsafe a gracious acceptation of such as were presented by her, either by the holy Sacraments or Ordination, both being as about this time more solemnly performed. This was the convenient tradition of antiquity touching Lent and solemn Fasting; not as absolutely Commanded, or accepted (of God) barely for itself, as of some special merit in its own nature (as some strain up the pegs too high) but respectively, and only for such ends as follow, 
Psa. 58.  viz. as 'tis a devout Handmaid both to Piety and Charity, Isa. 58. it sets the greater edge upon our Prayers, kindles our zeal, and enableth us the more to every good; 
The ends of pious Fasting.  testifieth to the world our Pensiveness for sin; doth as it were amerce and punish us for former excesses, undermineth the strong holds of Satan, hardeneth whom pleasure would melt; it not only relieveth, but encourageth the poor to patience, in that hardship which they see voluntary in others, out of Religious purposes, and it checketh and admonisheth sensual persons, with wholesome examples of Frugal and severer life; lastly, by these abstemious contemplations, we here as 'ttwere begin the life of Angels, fore taste the sweetness of that heavenly Manna; anticipate the excellency of that life, which we shall one day live in heaven, where we shall hunger and thirst no more, after such outward nourishments; fed only with the beatific vision of the Lamb, and the Fountain of living water: yet for all this Antiquity, and instrumental Piety of Fasting, some are cloyed with it, stomackful at very Abstinence, and even uncivilly disgorge themselves against it, both in their practice, and invectives! So that the Church complains with David, jejunavit anima, 
Psal. 69.10.  my soul fasted and it was turned to my reproach! These Fast-breaking Heretics are as old as Epiphanius his time (I might have said as Epicurus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Slow-Bellies (saith the Apostle) He meaneth not at their meat; 
Tit. 1.12.  but to all good inclinations belly- Gods, that think the best Feast-maker the perfectest Saint (and especially if on an Ash-wednesday, or a Good-friday) and yet so mere Spirit (forsooth) that all our corporal assistance to devotion, pleaseth not. Epiphanius bestoweth on them his 73 Heresy, 
Epipha. 73. haer. Haeres.  and they deserve it (you shall meet their Objections answered elsewhere) I will not here spoil the Harmony of our speculation, with their discord. Passing then the Adversaries, look we unto our own practice, lest some as justly complain of us, as honest Lindanus of the other persuasion, 
Panoplia. lib. 5. c. 11.  Jejunta nostra vini copia natant, & piscium varietate carnium delicias superant! Our Fasts abound with lusty wine (saith he) and with variety of choicest fish; we outvie the luxury of fleshly delicates! Or if not so, yet are there other abuses of this Fasting; some making it their gain, some their Physic, some their Art, and (I hope) some their Virtue, 
The six several kinds.  according to the old verse, Abstinet aeger, egens, cuptdus, Fallax, gula virtus; the sick man fasts, but 'tis for for want of appetite; the poor man fasts, but 'tis for want of nourishment: the covetous man fasts, and 'tis for want too, for want of the gift to eat of his labours; the Poet laughed to see an Ass loaden with Gold, feeding on Thistles; but a good man may mourn to see this folly among the Sons of men! The Hypocrite fasteth too, twice a week, if you will believe him; but that fast is a pampered body in a Pharisees dress (a short hair perhaps, and a sour look) a mere Phantasm, an appearing unto men to Fast. The fifth is the Gluttons Fast, whose stomach doth but Arietare, play the fight Ram (i. e.) goes a little backward, as part of a meal, or so, to return with the stronger Appetite. The last and best, is the Fast of Virtue and Religion; which besides habitual temperance, is the body's parsimonious fare, for spiritual advantage; and this goes still accompanied with prayer in Scripture; 
Neh. 14. Act. 13.3. Matth. 17.21.  Nehemiah Fasted and Prayed before the Lord: so Anna, so the Disciples; I, these two together, cast out the worst Devil that is. This is that acceptable Fast, by which God woos his people so: Convertimini in Jejunio; to which they should answer with David, We have humbled our souls with Fasting Psal. 96. and then (as Saint Austin saith) they would complete each other: 
Augustin, Cirel, Hierome, Chrysolog.  Jejunium orationem corroborat; oratio Jejunium sanctificat: Fasting corroborateth prayer while prayer bettereth and sanctifieth our Fasting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypocrates his Aphorism is true on both sides: Diseases for the most part both of Soul and Body, own their Original to fullness and redundant humours. And indeed, where Satan tempteth one Fasting, he tempts 1000 full. Prov. 30.9. Lest I be full and deny thee, 
Prov. 30.9.  and say, Who is the Lord? And, many are the Eulogies of such a Fast; 'tis the August, i. e. the harvest of the Soul, the tithe of our time an unbloudy Martyrdom: such a Fast, saith Cyril, is a greater Sacrifice than that of Abraham; for that was to be done upon another's Body (saith he) but this upon our own: Scutum contra adversarium (saith another) 'tis the best Shield to quench the fiery darts of the Devil. Fundamentum virtutum, the foundation of all other virtues; an Oar, a Spur, a wing to goodness; as Chrysologus notes of the Prodigal: his Fame pereo brings him to his ibo ad Patem; his hunger makes him resolve of penitence and diligence: I will arise and go, etc. But lest while I treat of abstinence, I glut your patience, I here enjoin my Quill forbearance.  

POEM 13.  

LEnt signifies the spring, and that of Grace,  
Where Prayer and Fasting keep their ancient place;  
Which in a triple aspect sometime stood,  
To God, our own, and to the Common good:  
Gods honour below, principlly stands  
In our obeisance to divine commands,  
Which oft woo Fasting with contrition joined,  
Whereof his Church this season hath designed;  
That all in Penitent dejection throw  
Their Souls and Bodies at his Footstool, low!  
That joels day our sins here so lament,  
As may that last and blacker day prevent!  
That in jobs ashes, and our dust abhorred,  
We may once find Acceptance of the Lord:  
Not as if these could satisfaction make,  
Or our unprofitable service take  
So far with God, as his least grain to merit,  
By whose sole Promise we all good inherit;  
But to demonstrate who Commands doth Prize  
Obedience herein, before Sacrifice.   

And as Lent upward so too downward looks,  
This solemn Fast sends Christians to their Books,  
As other Trades; and at least, once a year  
Bids them cast up Accounts, and their state clear:  
And if they thrive in Grace, makes them improve  
Hence more and more, in Gratitude and Love;  
Or if they find decay, and debts increase,  
Warns them Compound with God, now make their Peace  
By Prayer and Fasts. Mourn but their own stock lost!  
And with red- Ink Christ all their debts hath cro'st.   

Serpents your Fasting spittle kills they say,  
And in the figure true, it sins doth slay;  
'tis your Fed-horses neigh and are unclean;  
And when jews Feast with Quails their soul's most lean!  
Fuel subtract ill fires will out again,  
Satan shall blow his Bellows but in vain:  
Whose Piety's their Food, have Angels far;  
Who Fast, and sin as fast, right Devils are!  
And as it makes for soul's, so body's health;  
A Friend both to the Church and Commonwealth,  
The best Phylacticon 'gainst each disease,  
Most spring from fullness, saith Hypocrates.  
And this blessed Abstinence may best be born  
Now, when the Sun cheers us with his return:  
And now most opportunely we give way  
For Creatures to recruite their long decay;  
Now then to spare earth's teeming generation,  
Prevents unnatural Depopulation;  
And Cheers the Seas industrious patiented Trade,  
Whose strange varieties not vainly made!  
Else while one Element suffers vastation,  
Tother may multiply to In-undation!  
Thus Souls, States, Bodies, triple detriment  
Sustain, that slight this threefold good of Lent.    

The COLLECT-PRAYER, being that for the first Sunday in Lent. 
The Epistle, 2 Cor. 6.1. to 11.  
The Gospel, Math. 4.1. to 12.   
O Lord, which for our sakes didst fast forty days and forty nights; give us grace to use such abstinence, that our flesh being subdued to the Spirit, we may ever obey thy Godly motions in righteousness and true holiness, to thy honour and glory, which liveth and reignest, etc.    

 depiction of Christ praying in the Garden of Gethsemane shortly before his arrest 
Christ praying in the Garden. Matt: 20: Mar: 14: Luc: 22: * joan: 18:  
* 41. And he gate himself from them, about a stones Cast, and Kneeled down and prayed.  
42. Saying, Father, if thou wilt, take away this cup from me, etc.  
43. And there appeared an Angel unto him from heaven. comforting him.  
45. And he risen up from prayer, and came to his disciples, and found them sleeping for heaviness.   
Here the Plate.  
Upon Palm-Sunday, being that next before Easter.  
DISQUISITION 11.  
THis day (for some considerations) beareth away the Palm from all the rest, as beginning the Hebdonioda magna, Sancta, poenosae (as antiquity calleth it) the great, the holy, and the painful week: the great, as being that indeed, wherein were the most various scenes and greatest Interchanges of our Saviour's life, and death: the holy, as that wherein our meditations should be such (in conformity to Christ) by the apprehensions of our sins, and his sufferings: and the painful, as that wherein was more than personated the last act of our blessed Saviour's Tragedy on the Cross, for the Mortification of our Sins: and yet the great week, beyond all this again, for the happy Catastrophe of his Resurrection, both for our Souls and Bodies Justification, 
Rom. 4.2.  Rom. 4. And first, this day openeth a pleasing scene, presenting us our blessed Lord riding in triumph to Jerusalem, and that in some measure of befitting equipage, suiting (at least) the Prophecies (if not his Majesty) Zech. 9 yet with general Acclamations of Rex Israel, 
Zech. 9.9.  and gloria in excelsis, round about him, Behold thy King cometh, the King of Israel, and glory in the highest; cheerfully and with a double Hosanna acknowledging his Godhead and Humanity, and the dignity of both; where I shall contract your speculations unto Christ's Actions herein, and theirs, the Jews, Saint Mat. registereth the History at large, chap. 21. where at the second verse, 
Matth. 21. vers. 2.  Christ sends two of his Disciples for the Ass and the Colt. In the very circumstances of which Message (as well as in the substance) appeared some glimmerings of the Deity, foretelling them those future contingencies whereof Angels have no cognizance, but in the prospect of their causes; and likewise in his Authoritative sending for those Beasts (whosoever was the owner) this spoke no less than his divine prerogative; dominium despoticum (as the School speakeh) the was the grand Master of the whole Creation, by which he might at any time, curse the barren figtree, command the fish to be his treasurer; send whom, and whither, and for what he pleased, with a Dominus opus habet; the Lord hath need of him; and therefore non trahendum in exemplum; such actions of our Saviour are no object of our imitation, unless we will become like the Beasts he sent for; and that was an Ass, both as to the Prophecy, 
Zech. 9  Zech. 9 etc. and as to the mystery of his taking our flesh, compared unto such riding; and as to the Allegory of Christ's, and all true Christians meekness, laboriousness and patience; this being laboriosum, patience, & mite animal; and in this sense 'tis good to say with David,  Jumentum factus sum, Psa. 72. 
Psal. 72.23.  I was even as a Beast before thee. Again 'tis said, an Ass used to the yoke, vers. 5. Christ loves no Sons of Belial, i. e. such as cast off the yoke, whether of Church or State, by rebellion, or Sacrilege; obedience to him being better than Sacrifice: 
Psa. 72.23.  and too this Ass used to the yoke, may signify the jews mancipated to the Law, whereas the Colt whereon never man sat, till Christ now riding on both by turns (as is observed) signified the Gentiles used to the liberty of nature: he thus came Riding that came to save both: and now let us look a little on their actions, wherein they are grown so officious in attending Christ, 
The Jews actions.  as though they would become his Proselytes, rather than his persecutors; and jerusalem happily exchange her old bloody title (of stoner of the Prophets) for an honourer of them, if not an Adorer of their Master; evidencing their affections by flocking out in throngs to meet him; which when they did, they cut down branches and strewed them in the way (so hot on it) as they would make every Tree pay a tribute to his welcome. 
Luk. 19 Mat. 21.  From the story, as described by Saint Luke 19 and Saint Mat. 21. some of the ancient Church took occasion, as on this day, to go in procession with palms in their hands, and to denominate it, Dominica in ramis Palmarum (i. e.) Palm-Sunday; and these Trees being Palms (though native to that country) were nevertheless Emblems emphatical of his victory, and patience: we too should strew his way, i. e. our life, with flourishing virtues, breaking down boughs, from Abraham-obedience, from Joseph-chastity, from Moses humility etc. and then as David saith, Florebit just us sicut Palma. Psa. 92. 
Psa. 92.12.  The righteous shall flourish like the Palmtree. Besides, as if the Trees yielded not ornament enough, they even strip themselves to dress his way, spreading their garments; and so should our charity to his poor Servants, like Job; casting garment to the poor, that would make him him exchange garments with us, even the robe of righteousness, wherewith he is clothed, as with a garment; and than that their hands might not outact, nor their Feet outrun their Tongues they make a consort of both sexes and all ages, distributing themselves in roy all Method, vers. 9 The multitudes that went before, and that followed, singing all Hosanna to the Son of Daud, 
Psa. 118.25.  as though it had been no other than the solemn Proclamation of the King of Israel: for the 
* Hosanna. Vocabulum Syriacum ex Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaeso. Psal. 118.25. Salvare, aut salvificare, serva quaeso, O Regem Deus-Ex optatio, similis illi, 1 King. 4 34. Vivat Rex Solomo; as much as God save the King.  word signifieth to save, and is taken, Psal. 118.25. as a prayer for the King, and like that 1 King. 1.34. God save the King, and this Hosanna was the cry of both of them, the antenati and the postnati. Those that went before, were the Patriarches and Prophets; they that followed after, are the Apostles, Martyrs, and all pious Christians; all whose praises and gratulations make but up the same Hosanna (either of acclamation to Christ, or apprecation to themselves; Salva obsecro, or Glory to the Saviour: the Ancients Faith and ours is the same, though the manner of believing divers. But alas! how soon the beams of Popularity are beclouded? Their Sun goes down at noon (as is said in another case) the scene again is suddenly and sadly chaged, their acclamations turned into accusations, their Benedictions into Blasphemies, their Palms into Thorns, and their Hosaenna into a double Crucifige! no stone so rolling as the mobile vulgus; 'tis like its gender with Grammarians; neutrum modo, mas modo vulgus. So fluctuant and unsteady is popular affection, that David calls it madness, and parallelleth it with the Seas tumultuousness 
* Psal. 65.7. ; and there's but one hand only that can still them both; and therefore let him caution how far to trust it, Psal. 118. 
118.8, 9  Trust in the Lord, cease from man whose breath is in his nostrils, etc. see the instability of earthly favour (and learn to scorn it) how aguish the temper of the manyheaded monster, against which, of all beasts, make use of your Litany, Libera nos Domine; their Magnificat is soon turned into a wronged sense of venite exultemus! as our Saviour this day found (and we have often seen!) who was never in any great honour all his life, but twice; externally had but two cheerful days; one was that of his transfiguration, yet there he talked with Moses and Elias of his death, whereby that was soured! and here he is going to his Death indeed, and weepeth even in the midst of his glory! Luk. 19.41. and this honour continued but a very little while, 
Luke 19.41.  so slippery a Pinnacle is the bosom of a multitude, a reed shaken with the wind; nay like the wind that shakes it! for they that so admired him in the morning, would none of them vouchsafe him a lodging at night, 
Matth. 21.17.  Matth. 21. fain to go back to Bethany; their affections cooling faster than ere before they kindled, till their fire became a frost! they that even now cried him up as the King of Israel, soon after cry louder, We have no King but Caesar; and they that erewhile cut down boughs to strew his way, soon after cut down a Tree to hang him on, the cross, the curse! and those that cast their Garments, now soon cast losts for his! So that the Church, as by her devotions on it appeareth, may well call this the passion-Sunday, as being but one step short of Calvary.  

POEM 14.  
What means this Multitude? say, what's the News  
With this strange concourse? 'tis the King o'th' jews  
Inauguration sure; look how they throng  
As they to swear Allegiance to Him, long:  
Their Love outruns their patience; they contend Whose Duty shall him first and most attend;  
Jerusalem runs out of it self as 'ttwere,  
To meet him by the way, and greet him there;  
The Trees are clambered, and each breaks his Bough;  
Nor have their numerous Palms branches enough  
To dress his way, their Garments too they strew  
To fill the Ostentation of their show.  
Mean time behold his humble highness pass  
On the meek emblem of a sluggish Ass  
To fulfil Prophecies, and meekness teach,  
If we would learn, when word and action preach.  
Thus Equipaged they wait on him to Town,  
Where of all sorts, what hurrying up and down  
To have a sight of him? the windows packed  
With Female gazers, He their fair object:  
(Somewhat of holy Austin's chief desire,  
To see Christ in the flesh ere they expire.)  
Now all the way as this King passed along,  
What Acclamations both of old and young?  
Children their cries into a triple raise,  
While th' Aged chant the Basis to his praise;  
Ages and sexes both in Consort sing,  
Jerusalem doth with Hosannas ring.  
So should we deck the places Christ frequents,  
With inward praise, and outward Oruaments;  
All this was right and due, what his desert  
Challenged not only from their hand, but Heart,  
And from ours too; but both prove jews! alas  
What venomous Serpents lurk in pleasant grass?  
All these are holy frauds, in this sweet Calm  
A storm wrapped up, and snares in every Palm!  
What vanity! what danger! O what Death  
Skulks in the lose applause of vulgar Breath!  
This very day Christ's passion-week began,  
'twas but the Preface to behold the man!  
Thus having heard how they their King proclaim,  
Next see his Coronation by the same;  
Sat but and hear the tragic muse now sing  
How these feigned Saints us, d a true Divine King!   

The COLLECT PRAYER. 
The Epistle, Phil. 2.5. to 11.  
The Gospel, Mat. 26.1. cha. 27.57.   
Almighty and everlasting God, which of thy tender love towards man, hast sent our Saviour Jesus Christ, to take upon him our flesh, and to suffer death upon the Cross, that all mankind should follow the example of his great humility: mercifully grant, that we both follow the example of his patience, and be made partakers of his resurrection, through the same Jesus Christ our Lord.    

 depiction of the Crucifixion 
The nailing to the Cross. mat: 27* mar: 25 Luc: 23 joan: 19  
* 33. And when they were come unto a place called Golgotha, that is to say, a place of a skull,  
34 They gave him vinegar to drink, mingled with gall: and when he had tasted thereof, he would not drink.  
35. And they crucified him. etc.   
The Plate here.  
Upon Christ's Passion, commonly called Good-Fryday.  
DISQUISITION 12.  
AS an affectionate and Loyal Wife, that hath had her most indulgent Husband wronged, wounded, murdered! telleth it ever after, with Tears and sorrow, to her Friends and Neighbours; So likewise doth the Spouse of Christ, 
As in the Prophet's Canticles, Gospel, and Apocalypse.  the Church, in these her solemn Anniverssaries, story to the world her well-beloved's Passion; How Sponsus Ecclesiae, Sponsus Animae, that Bridegroom of the Church, and of each pious Soul, was scourged, thorned, wounded crucified! and once brought forth by Pilate, (as by Marcus Antonius, sometime the mangled Body of Caesar) with an Ecce Homo, Behold the man! 
Bern, in Passionem. John 19.5.  Quotidiana lectio Passionis recordatio: indeed our Saviour's Passion should not only be an Annual, but even a Christians daily Contemplation; this Christ-cross-row should be our constant Lesson, which we should Read (saith Ludolphus) ad minùs septiès in die, seven times a Day at least; 
Ludolphus de Vitae Christi in Johan. 19  it being Liber Vitae, a Book of Life to us, although of Death to Christ; prefigured in Samson, who was ploughed against by his own Heifer, and as it were kissed into the hands of his malicious enemies, who having first cruelly tortured him, by putting out his eyes, 
Judg. 14.21.  and binding him with Fetters of Brass, they bring him forth afterward in a general conflux, led in a ridiculous manner, to exercise their wits and spleens! And here behold the Body of that Figure! the substance of that shadow Christ, the true Nazarite and Champion of our Souls, betrayed also by one of his Bosom, by his own familiar Friend, too familiar so to kiss him into bloody Hands! who having inhumanly scourged him! bloodily crowned him! and ridiculously clothed him! they next add scorn unto their Tyranny, bringing Him forth into the clamourous throng of his insulting adversaries, to be the subject of their scoffs and fury! Ecce homo! Behold the Man! For that's the most contracted passage, of this main ground of Christianity, 
John 19.5.  diffused through both Testaments (the Centre of the whole Circumference;) yet like a curious Perspective, showing the most ample view of Him, even from his Cratch to his Cross! all the while that he was Man— Ecce homo! This Usher going along with him as Ruth and Naomi. 
Ruth 1.16.  Wheresoever is this Man of sorrows, there is likewise this same Ruthful Ecce! Behold the man! which I may call a safe, and inoffensive Crucisix, (to be worn not so much in the Eye or Ear, as in the Bòsome, in the Heart:) lively representing our dying, yet everliving, our lifegiving Saviour, to each faithful Soul: Behold the man! Despectiuè loquendo (faith Ludolphus) vel admisericordiam provocando. Pilat spoke this in part despisingly, 
Ludolph. de vita Christi in loc.  and partly (saith he) to move the Jews to pity. Ecce homo! as well it may bear either sense, either a Qualm of Pity, or a Belch of Envy! St. Augustine is for his pity (whether raised from any Justice in himself, as seems, vers. 4. or from his wife's caution, it matters not) but that they are words of compassion, he argues, Behold the man!  ejus ludibria inimici biberent & ulterius sanguinem non sitirent. 
St. Augustine.  He here cried out to them, Ecce homo! Behold the man! that they might satiat their malice on his Reproaches, and so thirst no further after Innocent blood! Si Regi invidetis, jam parcite, quia dejectum videtis, as much as if he had said, If you envy or fear his being a King, yet be appeased, now seeing him debased thus below the form of a servant! Non clarus imperio, sed plenus opprobrio! not swelled with any Ambition, but even like to burst with Grief! Not glittering with pomp, but sordid with abuses. Fervet ignominiâ frigescat invidia, (as that sweet Father warbles on) since than he frieth in such a fiery trial! let now your Envy cool, (saith he and be extinguished. Videte caput perforatum! faciem consputam! corpus laceratum! look well but on his boared head! his smeared face! and furrowed body! and see whether he be not likelier for a Grave than a Throne! Ecce homo! Behold the man! Yet all this is not enough for Jews, or Jewish spirits! And therefore Venerable Bede, and others, are for the later, 
Beda in locum.  and that these words were a Belch of Envy: (whether from fear of Caesar, or to please the Jews, not much material) and they prove it by the close: Nam quem absolvit Judicio, crucifigit ministerio. For whom he cleareth in word, he doth condemn in action. I find no fauls in Him, take ye Him and crucify him! Ecce homo! Behold the man! so that all the washing of his hands, though he rubbed neyer so hard, would hardly ever fetch out the steins of this Blood from his Heart! Behold the man! But here not to build a Mindus (sorrow loving no descant, and being but an ill Methodist) I shall briefly resolve this subject into these 3 circumstances, (reserving the Ecce toattend the Application, if not rather carrying it along with us all the way) viz. The Quis? the Quid? the Quare? and consider the Person, the Act, and the Reason of it: Who it was? What it was? and why it was Christ suffered? All wrapped up in this Ecce homo! Behold the man!  
First for the Quis. Who? as to his being the Son of God, is answered with another Quis? another Question, Isai. 53. Quis enarrabit? 
Isa. 53 8.  Who shall declare his generation? Not the Tongues, or Quills, of Men, or Angels! as he is Aquila in Nubibus, St. John's Eagle in the clouds: Yet may we look upon him, as Vermis in pulvere, David's worm in the dust, and outcast of the people. Though we cannot reach his Deity, yet as this Text inviteth, we may behold the man! And so indeed was he too plainly seen by the eye of an oppressive world Vir dolorum, no sooner man, than centre of calamities, one acquainted with Griefs! His only Intimates and Familiars, his inseparable companions! Thus as in relation to his sufferings (our business here) this word most particularly answereth the Quis? with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold the man! Man, and Son of Man, our Saviour's usual compellation, John 8. and frequently elsewhere, the Son of Man: and that for weighty Reasons; 
John 8.28.  As first, to strengthen his Disciples Faith, Whom say you that I the Son of Man am? Secondly, to demonstrate his Humanity, as his Miracles did his Divinity: And here most properly Man, as being Passive only in his Human Nature. Thirdly, called Man, to show Christ was not ashamed of our Infirmities; but, as the Prophet speaks, hath born them, and our sorrows! meaning all those infirmities that are painful without sin; but none of those that are sinful without pain, as Lombard well distinguisheth. 
Lombard. 4. Distinct.  And yet withal he is Man with an Article, that imports an Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i.e.) among men, as Demosthenes among Greek Orators, or as Tully among the Latins, or Homer among the Grecian Poets, or Virgil amongst other. The Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a Figure of Excellency, Behold the Man! a- Possit Hic est. Christ here Emphatically styled Man and by a transcendent singularity above all others: Not like ordinary men propagated in sin original, and by a double Parentage; This spotless Lamb having in Heaven no Mother, and on Earth no Father: No, nor like Adam in his best state, with a Posse labi, with any possibility of falling into actual. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 2.17.  the Man in all things like us, but that which is nothing, sin excepted, Heb. 2. 'Tis remarkable, that none is called Son of man in Scripture, except Daniel once. But the Prophet Ezekiel, and He so, 
Dan. 8.17.  near an hundred times, as being more conversant with Angels, and Diviner Revelations. How much more Christ in that regard, here styled emphatically, Behold the man! Nor yet is this all his Excellency, He was Innocens, Benefaciens, Rex, Dei Filius, etc. all easy to dilate on (I can but name them) He was innocent, and declared so by his Judge: Insons ante Reum, the Dove of Innocence, the Lamb without blemish, the true Nathaniel: He was the Universal Benefactor of the world, to all parts doing good, according to their several Receptivities. He was a King, acknowledged not only by the Scriptures, but also by his enemies at his Crucisixion, by his Title on the Cross, etc. He was the Son of God, testified by miracles on earth, and thrice at least by a voice from heaven, and the Devil himself was tormented to this Truth, Matth, 8.29. Behold the man, that was the sum of the whole world both God and Man.  
And all this Excellency of Person doth in finitly heighten the indignity of his Sufferings, which are the next Considerable, the Quid? What this person underwent? But soft, let me not promise more than I can perform, alas! more then can be performed! This being Infandum scelus, infandique dolores! on the Jews part a wickedness unutterable; on Christ's part sorrows inexpressible! and therefore fit here to be Effigiesed like sacrified Ipbigenia, with Agamemnon's veil of silence! How hard the holy Penmen labour here for Metaphors? 
Psal. 129.3. Isai. 53.7. Rom. 4.25. Luke 22.47. Phil. 2.8.  He was ploughed upon, saith David; Dumb before the shearers and Butchers, saith Isaiah; given up, saith St. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Given up of God, betrayed of man! Traditus mundo, John 3.16. Delivered to the world, that Scene of miseries and vale of tears! Traditus dolori, Delivered up to sorrows. Traditus Populo, Luke 22. Delivered up to the people, and no wild beast or Sea so raging! Traditus morti, traditus Cruci! Delivered to Death, even to the death of the Cross, as the Compliment of all Tortures! And this is the general Prospect of Christ's innumerable sufferings! which come on so thick and fast upon us, that they will not permit us here to glance upon his Prior passio, (as the Fathers call Christ's life from his first Birth to the institution of his last Supper) his former passion! Cujus tota vita continuata passio, whose whole life indeed was but one Crimson Thread spun to make us a Garment! But his later Passion now calleth us into the Gard●n, Joh 18. 
John 13.1.  Where think not of a place of Recreation, but of Passion! Dream not of Beds of Roses, and delicious Flowers, but think of bitter Herbs, of Rue and Wormwood, There Ecce homo! Behold the man! there weeping! sweeting, bleeding for us! Till he becometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even a Circle of Calamity, made an Island in his own inundation of Tears, of Sweat, of Blood! a triple Island! as Bernard passionately, Non tantum oculis, 
Serm. 3. de Ram. Palmar.  sed membris singulis! Christ wept (saith he) not only with his eyes, but with all the members of his blessed body, to wash away our sins! And whosoever would scan the supernatural causes of these so unnatural showers, must think well on the weight of sin, and wrath of God and then shall find much comfort in them; shall find the first a Bath of Tears, for every Naaman to wash in and be clean: The second, one of Sweat, to purge the slothful servant: And the third of Blood, wherein a murderous David, that can be but as penitent, may white his purple Soul.  
These are the Fountains open to Judah and Jerusalem, for sin and for uncleanness, the fountains of Christ's Garden: And if you ask me why he chose no sadder place (no Cave or Desert but thus began his Passion in a Garden? I answer with Ludolphus, 
De vita Christi in locum.   medela responderet morbo, that man's Recovery might echo to his Fall, as 'tis easy to carry on the Metaphor, but I would fain avoid prolixity. Next, our Ecce homo is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke 22.47.  Behold a multitude of men, or rather, Armed murderers come forth against him, as if one of their own fraternity! and (as the manner is) no sooner are his Enemies in sight, but his Friends are out of it: One tarrieth to betray him, another to deny him! but of the people there was none to help! And he that erewhile so over-prized a little Ointment, more undervalues now the Lords Anointed! For 
* The Roman penny about our 7. d. or if those pieces were of Silver Shekels, the single shekel was 15. d. that of the Sanctuary double: at most than not aboe 3. l. 15. s. Sterl.  thirty pence sells the rich ransom of the World, and with a Joabs' kiss seals up his hellish bargain! But let his Brother Judasses' remember what such ill gain doth purchase in the end! viz. nothing but Acheldamahs and Fields of Blood! 'Twas but a trick of more wit than judgement, in him that Apologized for Judas, as not acting out of malice, but only out of Hope to cheat the Jews, both of their money and their expectation, for that Christ he thought) could easily pass through the midst of them, as he often had done, and convey himself from danger; and so only in derision, bid them hold him fast, etc. But David's prophecy of Him, and Christ's calling him Devil, doth befool this Fancy, as well, as his own aftergame, betraying his own neck into the Halter of Despair and 'twas the Wit of Justice that he should lose his Bowels, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, and had lost his Compassion. But Ipse viderit, see he to that the insulting Jews are gone with their self-yeelding Captive, who yet had he pleased, could with more ease than Samson, have burst their bands, and cast away, etc. but only to show Thee, penitent soul, that he who led Captivity captive, was content himself to be enslaved and bound, to expiate thy looseness and abused Liberty! See next, his travelling Affliction haling him to the Mint of all his miseries, the High Prieshes 
* The Sanedrim which consisted of all sorts.  Council, where more Mischiefs are showered on him, than he hath parts to bear them! The pitiful sport and Tennis-Ball of those unrighteous Judges, among whom, Ducitur reducitur, à Judicio in Judicium, de opprobio in opprobrium, à supplicio ad supplicium! Hurried up, and down from one Tribunal to another, from Annas to Caiaphas! from Caiaphas to Pilate! from Pilat to Herod! from Herod back again to Pilate, foot-balled between Jews and Gentiles, all having a hand in His death that died for all; mean while his Torment like the stream or snowball, Crescit eundo, still gathers by the motion! all tenturing their inventions for his shames and tortures: Such indeed as— Siculi non invenere Tyranni! Perillus' his Bull being but a Calf as 'twere unto their worse than Trojan Woodden Horse! How unweariedly busy is their malice! as though their Mouths had not sinned enough before in Blasphemy, they spit upon him! Him, whose healing Spittle their own ill eyes had need of: and then to make Him somewhat like Themselves, they blindfold Him, thinking to bufiet forth some new Prophecy out of him; but when they ask him, Who smote thee? We may well answer in the words of St. Ambrose, 
In his Comment. on St. Luke.  Doles Domine, non tuased mea vulnera! Thou smartest O Lord, not with thine own, but with my wounds!— Me, me, adsum qui feci! I am the the Jonah, Et propter me haec tempestas! and for my sake, Dear Lord, is this great tempest come upon thee! Ecce homo! Behold him next at the Jews strange election! when Custom more than Mercy, freed one at the Passover, see their unworthy choice, Not Him, but Barabas! preferring Dross to Gold, the Wolf before the Lamb! Nolumus regnare, nolumus vivere! We will not have this man reign over us; No, not to live among us: Quid hoc est aliud? And what else was this prayer, saith Ludolphus, 
In locum.  then as they should have said, Let him be killed, that oft among us Raised the dead! and let him Live that hath and yet will kill the living! Not Him but Barrabas. If Pilate preach to them his experienced Innocency, they rage at him; Let him wash his hands, can he not? (but such had need rub hard!) Let the blood light on Them and on their Children; the Gild they mean, 
In locum.  but not the Benefit! and so indeed it did (as our venerable Beda observeth) Haeret usque hodiè Judaeis sua Petitio! How closely to this day doth their wish stick to Them in a Double Curse, Spiritual and Corporal! Some Author's reporting that their Bodies monthly suffer an unnatural flux of blood! but infallibly fulfilled upon them at that general Devastation of their populous Jerusalem, where thirty of them were sold for a Penny, who sold our Saviour for thirty pence. Others telling us, what those that bought them did with them, affirming that the Romans had no such manurance for their Fields and Gardens, as was the blood of Jews! his blood was so upon Them, even corporally also (God grant at length its Spiritual benefit may be on them) their own Josephus tells us, that 1100000. of them there, 
Joseph. lib. 7. de bello Jud. c. 12.  became as Dongue of the earth! The thought of this (me thinks) should bind all Hands, and stay the swiftest Feet from bloodshed. This you see out- crying all sins! and for which God commonly makes Inquisition here, even in this life, (what ever else he bears with till the next!) each then, with David, cry as loud against it, 
Psa. 51.13,  A sanguinolentiâ Domine! Deliver me from blood-guiltiness, O God (whether of past, or Future Tense) Thou God of my health; 'Tis for desperate Jews to be so bloody! For Christians to be merciful, as their Heavenly Father, who will have mercy and not sacrifice, no bloody sacrifice but this of Christ. Take but a view of that, and I have done: and here behold obedient Isaac, the willing Porter of his funeral pile! Loyal Vriah carrying the Instrument of his own destruction! where (by the Riddle of Tyranny) his enemies make good that double Crucifige, as 'twere twice crucifying him! once as with a Burden, and secondly as with a Cross! the Cross the worst of all the Jews four Tortures, which for their slaves they had borrowed from Heathen Cruelties! And Tully himself is here at a Nonplus. 
In 7. Oratione contra Verrem.  To bind a Citizen of Rome (saith he) is heinous, to scourge him villainy, a kind of Parricide to kill him! but Quid dicam? What shall I call it, to put him on the Cross! O that were (sure a strange Piaculum! what shall I say to this? The Apostle answereth somewhat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He humbled, He emptied himself. Phil. 2. Christ emptied himself of glory! of Beauty! of Help! of Company! of Life! all his veins of blood! all his senses of delightful objects, for contrary! Nay, emptied his soul of Divine comfort, emptied, 
Phil. 2.7.  humbled himself even to the death of the Cross! that sin might be carried out of the world as it came in (i) upon the Wooden Horse! whereon his nailed body is extended, as the Hieroglyphic of his ample mercy.— Brachia in amplexus dimittit, in oscula vultum. What should I here trouble you with the nice Speculation of some Friars? How big the nails were? whether big enough to make Constantine an Helmet, 
Ludolp. de vita Christi in loc.  and a Bridle? What several sorts of wood the Cross was of, and why? with the strict number of his stripes and wounds? Let Granatensis and Acosta answer for their boldness, numbering about 500 while more exact Osorius argueth from the Band of Soldiers, full 660. in the Body, 72. in the Head, beside the 5 main Wounds, in Hands, and Feet, and Side! But— Pauperis est numerare. Numbering is but an argument of paucity (though Stars, and Sands, and every leaf in Autumn score a grief! All this were but a Substraction to Christ's infinite sorrows! who therefore in his Type assureth us, Innumerable troubles have compassed me about, Psal. 40. And if any thing in this world could come aught near them, (me thinks) our Sins were likeliest! O then, let each of Them number out a wound in him, & find its Cure there! And if they come short, Why, then to reach his multiplied miseries, to our offences, add his Enemies, who had they been either Graves, or Earth, or Rocks, or any thing but Jews, how would they have Opened? Rend? & Quaked in compassion? & added no more scoffs, & sponge, & spear unto his Grucifixion? which yet They do, even till the Sun's ashamed! the Temple's angry! and the Earth's afraid! Insomuch that the very Astrologers of that Age acknowledged (from that total unnatural Eclipse of the Sun, the Moon being at full) Aut Deus Naturae patitur, aut machina mundi dissolvitur. That either the world or its Maker was then a dying! And Josephus telleth us of the Angel's valediction, a voice heard in the Temple about that time Transeamus hinc! Let us fly hence, and pitch our Tents no longer about such wicked Persons! And now one would think we were near the Consummatum est, his Passion finished. Indeed of his outward suffering is somewhat opened to you; but I have said nothing yet of his Internal Passion! The deep impressions of all those ignominies, and ingratitudes cast on him! Nothing of the Burden of his Father's anger, which caused that second Agony on the Cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God, My God wherein his Soul complaineth, and even Descends to Hell! and therefore we may well join prayer with that old Greek Liturgy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By thine unknown fuffering, good Lord deliver us! And here that Ecce homo, is lost into an Ecce Agnus Dei. Behold the slain Lamb of God, that taketh away the sins of the World. Here I might wind you into the Labyrinths of School-Disputes, Why Christ so earnestly did deprecate his Passion, with a Transeat Calix, Let this Cup pass from me! whether out of the Dominion of his inferior will, or no? or only out of human infirmity! How far then and after, he was Relinquished of the Deity? whether only in regard of momentary Suspension, or of any Separation? As also how his Temporal Passion could satisfy for our Eternal Debts? Whether by the Excellence of his person, or by the prevention of His graces in us? But aiming more at the kindling of Devotion, then swelling up a volume, we will send these Questions back again to School; while with more profit we now apply the QUARE? 
The Quare.  Why all this was done and suffered? What David said to his brother Eliab, 
1 Sam. 17.29.  1 Sam. 17. when Goliath defied the Host of Israel, is there not a Cause? the same (me thinks) Christ here answereth his brethren of flesh and blood, to their triple Ecce, of Attention, Admiration, and Compassion, Demanmanding also, Why camest thou down hither? Down from Heaven? down to Earth? down to misery? down to the grave? nay down to Hell itself? (ad triumphandum, non ad patiendum, an inchoation of his Triumph, after the consummation of his Passion.) Why is there not a Cause, saith Christ? Do not Sins play the insulting Philistims? and Satan defy the Israel of God? and therefore he re-encountreth him like David, with the Staff and Sling, of his Cross and passion slaying the Goliath, Death, and with his own Sword beheading him. Is there not a Cause? Yes, hence we see a double one! on Christ's part Love, on man's part danger! on Christ's part not only, ut implerentur omnia, that all the Prophecies and Prefigurations might be fulfilled, (though even in that sense also saith the Evangelist) ought not Christ to have suffered these things, and so to enter into his Glory?) 
Luke 24.26.  but likewise an invaluable love, an incomprehensible Affection to poor mankind: Non praevisa fides, non opera. Not Faith, or any works foreseen (which were effects, not causes of this mercy) but only that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephes. 1.9.  Eph. 1. that same free grace, good will and pleasure of the Deity, of all the glorious persons of it. Quorum opera ad extrà sunt indivisa. Their actions outwardly being undivided, though distinguished: the love of the Father sends the Son, John 3. 
John 3.16. Luke 2.34. John 10.16.  The Holy Ghost overshadowed the blessed Virgin-mother, Luke 2. yet neither impeadeth the voluntary coming of the second person, who layeth down his life here, none taketh it from him, John 10. Misit tota Trinitas. Thus the whole sacred Trinity wrongth this great work of Man's Redemption.— Vnicuique operanti cooperantibus duobus. Whatsoever one worketh, the other two cooperating, consenting as here the Father of Mercies, and the Spirit of Consolation, joined with the Son of everlasting love, specialiter tamen filio yet is it notwithstanding principally attributed to the Son, the work of our Redemption, 
Matth. 1.25.  because (as his Word witnesseth) 'twas his person that became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, God with us, Mat. 1.23. & in whom we have redemption through his blood, according to the Riches of his Grace: I that only was the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both the leading and impulsive cause of all Christ's woes and sufferings! the sole Quare? why this good Shepherd left the 99 in the Wilderness, i. the fallen Angels in their sin and punishment! and died to ransom this one lost sheep, mankind. Well therefore may the vulgar Latin read that, 
John 15.13.  Nimia Charitas, Greater love hath no man, so great, too great a love, too great on both sides! The Quare on our part, being the expiating of sin, 
Rom. 4.24.  Rom. 4. and conferring of Grace, 1 Cor. 1. Being hereby made unto us Wisdom, 
1 Cor. 1.30.  and Righteousness, Sanctification, and Redemption. The Riches of his Grace paid our Talents, and much more will our Pence, we doing our Duty in mean time, and giving but all diligence, 
2 Pet. 1.10.  2 Pet. 1. satisfied both our Eternal and our Temporal Debts to God, canceled Satan's. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that black Scroll against us, and is to us, as the Angel to St. Peter bound in Prison; as the indulgent Father to the returning Prodigal; and the very good Samaritan unto the wounded Traveller. For by his stripes we are healed, Isai. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Isai. 53.5.  1 Tim. 2.6. His we are by Ransom, his by Purchase. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his by Conquest, John 16.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be of good cheer, 
John 16.33.  I have overcome the world. Thus Christ's sufferings were proportioned, to his Person suffered in, to the sins suffered for, to the Good will he suffered with, and for the End he suffered to; all Universals and Superlatives, all inexpressibles! our business is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conformed in some measure, 
Phil. 3.  to his Life and Death, that being partakers of his sufferings, we may be also of the consolation: and that's done two ways chief, 
St. Gregory.  Cum per abstinentiam affligitur corpus, & per compassionem animus. (We will mend it somewhat in the rendering) When we beat down the body with Abstinence and Devotion, and the Mind with Penitence and Compassion. Sat thee down then my Soul this day, and make it thy Good Friday by application, that was so bad to Christ by bloody passion! Cheer up to think, with how many Privileges this day was honoured, viz. Sin canceled, Death subdued, Hell spoilt, Heaven opened, Scriptures verified, Man redeemed, and all this by thy Saviour crucified!  
This Meditation would allay all out Extravagancies, and moderate the excesses of our former pleasures: 'Twould sweeten all our bitter draughts, and fit us in some measure to pledge Christ in this bitter Cup, if he should please to call us to that Honour, as we have comfortably seen in Others! This would fortify us against the worst could happen: Then let not Ignorance (for shame) be more busy with superstitious Figures of the Cross, then true Devotion with this frequent Meditation, and the more lively representations of it, in the Word and Sacraments. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Motto of every true Christian as well as Constantine, Under this Banner shalt thou overcome.  
From the QUIS, the person of this glorious subject, we may gather, First, Obedience and Compassion (among many other Fruits on the Tree of the Cross.) Obedience to God, 
Heb. 10.9.  Psa. 40. & to his legitimate Vicegerents, Rom. 13. And never was there such compassion. Indeed 'tis storied of Trajan (that was styled the Good) that he tore off his own Robes all to pieces, to bind up the wounds of his Loyal Soldiers, and 'twas a noble pity: But our great Captain here (though Monarch of the World) throws off his Robes of Glory, and imparts them: Suffereth not his Garments only, but his skin, his Flesh, his very Heart to be all ren and torn! that through his Death we might have life: though so great love hath no man, yet each may gain somewhat from it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This boundless love of Christ, with all its Distances, may teach men how to stand affectioned to each other; Men, I say, 'twixt whom (unless in some few Transitories) there is no difference, as after a few years, whoso looks into their Graves, will find but little difference between their bones! 
John 15.35.  Love is the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ear-mark of Christ's Sheep, John 15. And therefore the Apostle presseth it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
1 Pet. 4.8.  Above all things have fervent love, etc. 1 Pet. 4. and he gives a good Reason, For love covereth a multitude of sins. in utroque foro. by preventing, by excusing, by forgiving.  
From the QUID, what our Saviour suffered, we must learn Mortification and Submission, Phil. 3. Crucifying the Old Man with his corrupt Affections. 
Phillip 3.10.  There is a story of St. Francis (that by austere meditation of the Passion) he had Christ's five main wounds imprinted on him, and so plain, that many since scarce know the one from the other: and that Ignatius by the like mortification, had the Holy Name of Jesus written visibly in his Heart. However these may stand in credit, I am sure the Apostle cannot fail, who maketh Fellowship of his sufferings the best assimulation unto Christ, Phil. 3. Nay, 
Rev. 2.17.  even incorporates us into his Body, and writes that new Name on us, Rev. 2. And for Submission, remember the demeanour of this Sheep before the Shearers, and let not each Trivial injury incense thee into such an usual Fury; Look on Him here, who lost all but Patience, and be not so crucified with a few worldly losses! What ever is thy Distress, it cometh far short of His! Let some of His Patience bear thee company, and He that gave Himself will not deny thee secure: mean time accept of his own Legacy, Luke 19 without which no man is Compos animae, 
Luke 19.21.  possessor of his own Soul; and we should look to that especially, living in an Age wherein none knoweth how long he may possess any thing else! And now the last Circumstance, the QUARE? Why all this? Hints us to Gratitude, Emendation, Comfort: Magnes Amoris Amor: Love is the Loadstone of Love. 
St. Bernard.  Quanto pro me vilior, tanto mihi charior. Let not Christ ask again, Where are the Nine? Nor forgetful Israel be the Type of us: Disobedient at the Sea, even the Red Sea, Psal. 106. Let us not pledge joseph's Butler in his Cup of Oblivion, but David rather in his Cup of Salvation, praising the Lord for his Goodness, and declaring the wonders that he doth for the children of men. 
Psal, 106.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i.e.) Prayer & praise (saith the Jewish Proverb) is the sum of all devotion. If then a single Heart be too barren of Thankfulness, borrow a Magnificat of Mary. My Soul doth magnify the Lord, Jobs grateful ecstasy, Quid faciam? as if all were too little, what shall I do unto thee, O thou Redeemer of Men. A Te Deum of all the Saints, We praise Thee, O God, etc. Join with that grateful Consort, Rev. 5. 
Rev. 5.11.  Worthy is the Lamb that was slain to receive Power and Riches, and Strength, and Glory (all outward and inward gratulation) for ever and ever. And because true Gratitude is Gratiarum actio, not a Thanks-saying but , it must be evidenced in our Emendation, our bettered Conversation: Since Sin hath cost so dear, as the dear Son of God, O beware how we come ever so in debt again! As 'twas our sins that crucified Christ once, so renewed sins will even crucify him again! Believe St. Paul else, Heb. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 6.6.  at least to themselves, They crucify (and in his honour) the Lord of Glory! Every unrepented sin is as a Thorn, a Nail, and Spear unto him! In a word, Those that are the Flesh's Soldiers, crucify Christ; but those that are Christ's crucify the flesh, with the affections and lusts thereof, 
Gal. 5.24.  Gal. 4. And to close up with comfort (as an effect of all Christ's sufferings) How can we but rejoice to see our Reconciliation made with God? of Enemy's thus to become Friends, Sons, Heirs, Coheirs with Christ: and all this, saith the Apostle, 
1 John 2.2.  through the blood of his Cross, 1 John 2. Oh what a comfort is it to Spiritual Israel, to see the sinful Pharaoh and his numerous Host all drowned and overwhelmed in this same Red Sea! 
St. Bernard.  Well may that Father invite here to a Feast of joy— Jubilate Coeli, plaudite Terra, & universitas Creaturae: And let the Apostle English it, unto the Readers Heart, Phil. 4. 
Phil. 4.4.  Rejoice in the Lord always; and again I say, Rejoice: Rejoice inasmuch as ye are partakers of the sufferings of Christ, 
1 Pet. 4.  that when his Glory shall appear, you may rejoice. And now to shut up all, shut up thy Saviour in thy Bosom, go act the devout Arimathaean; as thou hast always beheld Christ on the Cross; now take him down from thence, and bury him in a new Tomb, that is, in the Tomb of a new Heart; embalming him with sweet odours, that is, of Faith, Prayer, and Good works: and at least so far imitate the Jews, that you do seal the Sepulchre, and the Seals are his Word and Sacraments, which if well impressed, will hold him faster than the Grave and Death! Thus, as stout Luther said, Who takes such care of the Good Friday of his Death, need never doubt a joyful Easter, of his Resurrection.  

 depiction of the resurrection of Christ 
The Resurrection mat: 27: * mar: 16: lu: 24. joan: 20:  
62 The high priests and Pharises assembled to Pilate.  
63 And said etc.  
64: command therefore that the sepulchre be made sure until the third day: etc.  
65 Then Pilate said unto them ye have a watch: etc  
66 And they went and made the sepulchre sure with the watch and sealed the stone.   
Here the Plate.  
POEM 15.  
IF great Sorrows be Dumb, how shall this speak?  
Which Heartstrings may as soon as Silence break!  
Yet if a little vent may save the Cask  
From breaking, I'll adventure the sad Task!  
But how shall I begin? With words? or Tears!  
Informing of your Mournful Eyes, or Ears,  
Or both! Oh where shall I begin this Act?  
Plenty doth stifle, Copiousness distract!  
Shall I forthwith (as with an Onslate) scale  
The Mount? Mount Calvary, and give you all  
His sufferings at once! or shall my Pen  
Take sharp Revenge on those accursed men  
That so despighted Him? (as this might fit  
Sad Subjects, and a Grief-distracted wit!)  
Though Sorrow's an ill Methodist, yet we  
(Like Him we treat) will grieve more orderly;  
And with a needful contemplation  
Glance at his first, view his last Passion:  
Both which speak his whole life one crimson thread,  
From Circumcision to his Cross died red!  
His stable, flight, and Travels touched before,  
His Dangers and long hardships I pass o'er,  
hastening to th' Garden; but what a sight there?  
Our dear Lord turned all agony and fear!  
A sad Transfiguration, opposed quite  
To that of cheerful Tabors glorious light!  
Yet Cure Echoes our curse, a Garden-plot  
'Twas killed our sins (you see) as 'twas begot:  
But what strange Fountains in this Garden run?  
Of Sweat! of Tears! of Blood! streamed all in one!  
Christ is a Triple-Island in all these,  
And in cold night! without Sin or disease!  
Oh may that threefold Juice of his pressed soul,  
Purge sloth, melt hardness, cleanse in us what's foul.  
But see an Armed crew, as 'gainst a Thief  
To seize him comes, and who commands in chief  
But even his own deer Judas? heightening this  
With the dissembled badge of love, a Kiss!  
Of treacherous enemies, there's none to those  
Of our own House; take heed of Bosom foes!  
Their Lanterns (here, their Swords) and Clubs of wood  
Descry them sons of Darkness, men of Blood!  
Yet Christ accosts his danger, scorns to flee,  
Dares answer, I, as ask them, Whom seek ye?  
And if his veiled presence strike to ground,  
How shall his Revealed Glory such confound!  
But coming to themselves they transport him  
(For all's kind miracle to Malchus Limb)  
To th' High Priest's Hall, that Forge of all his woes,  
Where he the Wit of Malice undergoes!  
He's harras'd up and down, from place to place,  
'Twixt Herod, Pilate, Annas, Cajaphas,  
Some Jews, some Gentiles; He's their Tennis-ball,  
Tossed to and fro, and hazard runs for all!  
There quite forsaken of his own, they strive  
Who shall the most ingenious snares contrive!  
Which they begin with Accusations high,  
Treason 'gainst Caesar, 'gainst God blasphemy!  
As He, so His traduced! though both act this  
Giving to God his own, and Caesar his:  
No matter 'tis so construed, and He's tried,  
'Tis voted, He must needs be crucified!  
He that had killed the Living must be spared,  
But he that raised the Dead, no mercy shared!  
Nor is their wrath so kind, as soon to ease  
Him of a burdenous life, but Themselves please,  
With varying his reproach, his lingering smart,  
And fain would crucify Him in every part:  
When ere you would annumerate his woes,  
Add to our Sins, his multitude of Foes!  
Right Sampsons' Antitype, here (in full Court)  
Brought forth to exercise their spleens and sport!  
They blindfold him, that to all giveth Light,  
And spit on him, whose spittle restored sight.  
And than who buffets him, they make demands?  
It needs no prophecy, our wicked hands!  
While their Souls naked, or but raged in sin.  
They doubly strip him next, of clothes and skin  
With barbarous whips, and stripes Jews think enough!  
Making long Furrows with the Prophet's Plough!  
Whence springs a Grain, which gathered as it ripes,  
Will nourish Souls, and heal them by those stripes:  
Some trouble their own Heads, to torture His,  
For which a double Engine studied is,  
A Crown his Kingly Office to delude!  
And Thorns, his sacred Temples to intrude!  
Strange Coronation is't not in mean while?  
Where Briers are the Crown, and Blood the Oil!  
Thorns too that grew in our own Sluggards Field,  
Yet planted There, will us Grapes one day yield.  
Others to answer such a Crown, command  
A Reeden Sceptre into that Right-hand  
Which made, and could null all things, with like speed,  
But that He will not break the bruised Reed.  
On still proceeds unsatiable Scorn,  
Which woundeth more than either Scourge, or Thorn!  
They next a Mocking Purple him cast o'er,  
Fit Emblem of their Gild, and his Love's store,  
Which like a Royal Robe, Christ will cast over  
His naked Servants, and all their sins cover.  
Thus sadly dight, He's brought to public view!  
As Anthony did mangled Caesar show!  
Pilate presents him with— Behold the Man!  
Whether in scorn, or pity, do you scan:  
But what e'er he did, let us sympathise  
By, and for whom all this! Yet wipe your eyes  
A while, once more Behold the man again,  
Lest of this Spectacle you lose the main:  
See willing Isaac bear his Funeral Pile,  
That must requite him, in a little while.  
Loyal Vriah see, here going on  
With th' Instruments of his destruction!  
Such is the Burden to Christ's shoulders tied,  
That He's with Sin, Load, Cross, thrice crucified!  
Making good that ill-cry once Jews doubled,  
And Christians by their sins have Echoed!  
Thus panting, swooning up a tyresome Hill,  
Not out of Love, but out of Hast to kill,  
Another's forced to help! but happy he,  
O Christ, that freely bears the Cross for Thee.  
Being come to Calvary, that fatal Mount,  
Where Adam was interred (as some recount)  
And Isaac t' have been sacrificed, there  
His Cross and Him together, up they rear!  
Fixing an envied Inscript, that belongs  
To Him, and at once consecrates three Tongues:  
Hardhearted Nails, that Bore each Hand and Foot!  
But what, Chide you? Alas you're driven to't.  
Ah flinty Jew, that yet remorseless stands!  
But why rate you? our sins helped arm your Hands!  
Yet thus much good was done, Thereby (at last)  
Sin, Death, and Hell's Hand-writings all nailed fast.  
They Checquey Taunts, and Tortures! He doth call  
Eli! and they with Ignorance do all  
Conclude, he Courts Elias to come help;  
Sure that's the Sire of Blind Devotions whelp.  
How well confutes he their Contrary Brave?  
Saved not Himself, that he might others save:  
He's numbered with Transgressor's, yet one Thief  
Steals Heaven at the last, by true Belief.  
A good way (ne'er to be of Life bereft)  
Is All to become conscious of such Theft.  
Hence Christ's dear Mother, and Disciple, He  
Bequeathes, as a Rich mutual Legacy.  
And then, that nought without a Prophecy  
Might happen to him, by a Lottery  
They share his Garments, and his Seamlesse Coat  
That figured his Church, the Soldiers got!  
Whose pristine Glory 'twas, Her to defend;  
And for her Patrimony not so contend!  
Thus was the Healing Serpent lifted up,  
Who to our Health drank off this Bitter cup!  
Bitter indeed, as Gall and Vinegar,  
Which as last cordial, Jews administer  
In spite of custom! which had wont propine  
To dying men, some Draught of cheering wine;  
As he did unawares, that pierced Christ's side,  
To us broached a full vessel on't, whose Tide  
Shall know no Ebb, from whence two Fountains ran,  
That glads in Life and Death, the heart of man:  
With which He takes his leave, bowing the Head  
To kiss his Spouse, saying then, 'Tis finished.  
The Story's finished too, his outward woe;  
But th' Inward to express, what shall we do?  
Those sufferings, though Methodical to sense,  
Nothing to these of his Intelligence;  
The apprehensions of his Father's wrath  
A Terra incognita, no limits hath!  
His Body's pain, was but the corpse of woe,  
That of the Soul, must for the Soul outgo!  
All those were Feathers to this heavy Load,  
Which crushed out that strong cry, My God My God  
Well then, with the Greek Church may we pray thus,  
By th' unknown sufferings Lord deliver us.  
These may be guessed by those strange Sympathies  
That then appeared both in Earth and Skies;  
The Rocks did rend, Tut'ring hard Hearts to mourn,  
When Seas of Blood this chief Rock did or'eturn?  
The Graves did open, either to present  
Each of themselves his willing Tenement,  
Or else to Bury quick those murderous Jews,  
Who so inhumanly their King did use!  
The rending of the Temples veil in sunder,  
Was both a Mystical, and Literal wonder.  
The Earth shook with an Ague, quaked for fear,  
Such cursed Burdens, as the Jews to bear!  
And Heaven hath viewed so long their cruelties,  
'Twill look no more, nor longer lend them Eyes!  
Both Sun of Light and Glory at once, Set,  
And to the world a double Night beget!  
Which so unnatural an Eclipse did make,  
Never read, nor reasoned for in Almanac:  
The world's in Black, all things in sable weed!  
Fit Servants mourn, when as their Lord is dead!  
These Prodigies made one o'th' world's wise men  
Say, Nature or her Maker suffered then!  
Nay, clear Confession then extorted is  
From very Jews, The Son of God was This:  
This the world's Altar then, The Sacrifice  
For All, unless through their own Nullities:  
This kind of Death fell Scythians lent the Jews,  
Which they too (once) only for Slaves did use;  
And Suidas saith, a Cross was set o'th' Grave  
Of such as chanced some Fatal End to have!  
And Cicero himself's here at a loss,  
Quid dicam? being all he can say o'th' Cross!  
Which, of all Deaths the Scripture proves the worst,  
If not for shame, or pain, yet 'cause accursed!  
But as our Misery grew on a Tree,  
So doth our fruitful Comfort too we see.  
Our bitter waters sweetened by this Wood,  
Right Lignum vitae for all Nations good.  
Then let's not only with his Kin deplore,  
But with good Joseph treasure up in store  
His Body, Embalmed with Grace, our Heart's a stone,  
And therefore (me thinks) fit to make his Tomb.  
And being there Buried, let Faith set a Seal;  
And Prayer watch, that Him Thence, nothing steal.   

The COLLECT PRAYERS. 
The Epistle. Heb. 10. from verse 1. to 16.  
The Gospel. John 18. v. 1. to the end of Chapter 19   
ALmighty God, we beseech thee graciously to behold this thy Family, for which our Lord Jesus Christ was content to be betrayed, and given up into the hands of wicked men, to suffer death upon the Cross, who liveth and reigneth, etc.  
ALmighty and Everlasting God, by whose Spirit the whole body of the Church is governed and sanctified, receive our Supplications and Prayers, which we offer before thee, for all estates of men in thy holy Congregation, that every Member of the same in his Vocation and Ministry, may truly and Godly serve-thee, through our Lord Jesus Christ, who liveth and reigneth, etc.  
Merciful GOD, who hast made all Men, and hatest nothing that thou hast made, nor wouldst the death of a Sinner, but rather that he should be converted and live; have mercy upon all Jews, Turks, Infidels, and Heretics, and take from them all Ignorance, Hardness of Heart, and contempt of thy Word, and so fetch them home (blessed Lord) to thy Flock; that they may be saved among the remnant of the true Israelites, and be made one Fold under one Shepherd. JESUS CHRIST our Lord, who liveth and reigneth, etc.    

EASTER DAY.  
DISQUISITION 13.  
THis Festival is as ancient, as the Resurrection of our blessed Lord himself, and therefore aught to be proportionably sacred to its subject: as it was highly venerable to the Primitive Fathers of the Church, witness their innumerable Sermons on it, and most solemn Acts, even of both Sacraments reserved for the same; however this stolid disobedient Age contemn the devotions of Antiquity. Christiani sine Christo! as though they would be Christians, by passing Acts of Oblivion upon the Records of Christianity! But God hath still his thousands in our Israel, whom I shall here greet with the old Christian salutation, 
* The Eastern and Greek Churches salutation.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ is risen, desiring the Reader but to Echo with joy and gratitude, that same usual Response, The Lord is risen indeed; or to Paraphrase it with that good Christian, who meeting his enemy, said, Surrexit Christus, Christ is risen the Reconciler, and therefore let us be friends again. The first stone of Christian Faith was laid in this Article of the Resurrection, in this was the first promise performed, Ipse conteret, He shall bruise the Serpent's head: 
Gen. 3.15. Augustine.  for in this Trophaeum de morte excitavit, He triumphed over Death and Hell. And the last stone of our Faith is laid in the same, that is, the Day of Judgement, of which God hath given assurance unto all men, (saith St. Paul at Athens) in that he hath raised Christ Jesus from the Dead: 
Acts 17.3.  In this Christ makes up his Circle, in this he is truly Alpha and Omega. His coming in Paradise in a promise, and his coming to judgement in the clouds are tied together in the Resurrection; and therefore all the Gospel, all our Preaching, our Believing, and endeavour, are all contracted into this one Article of the Resurrection, 
1 Cor. 15.14.  1 Cor, 15. and that being all the sign Christ would at any time afford the Jews, the Pharises, Saducees, or any that importuned him, the sign of Ionas, and the destroyed Temple, still turning upon the Resurrection, Matth. 12.35. And so true is that of Tertullian, Resurrectio mortuorum, est summa consolatio vivorum, The Resurrection of the dead, 
John 4.18.  is the main Consolation of the living; as without which, all Christ's former Actions and Passions, had been fruitless, 1 Cor. 15. But by which we hold our hopes of Immortality; 
1 Cor. 15.17.  from whence all the Sundays of the year cheerfully borrow new Denomination, and are as 'twere) new Christened, The Lord's Day, in memorial of this happy Reparation: So that Ludolphus (out of Nazianzen and others) may well call this day, Solennitas solennitatum, the Festival of all Festivities: Most of the Learned applying that of David to it, Psalm 118. Haec est Dies quam fecit Dominus, 
Ludolph. de vita Christi in Locum. Psal. 118.24.  This is the Day which the Lord hath made, etc. And not only for our gladness, but also inverting it for his Honour: Haec est Dies quae fecit Dominum. So St. Cyril in locum. This is the Day which (in a sense) made the Lord, (i.e.) declared. For hereby (saith the Apostle) was he wonderfully declared to be the Son of God. Wonderfully indeed, the wonder of all Miracles, wrought by a God, testified by Angels, seen of Men; of Men, not only as witnesses, but partakers; and yet a no less Benefit than Miracle: a benefit both Corporal and Spiritual, extending to both parts of Man. And whereas Christ's former Miracles, (for the most part) tended but to the Bodies good, as Restitution of Limbs, Eyes to the Blind, Ears to the Deaf, Tongue to the Dumb, and Feet to the Lame: or else for Restauration of health, as, Healing diseases, casting out Devils, raising the Dead; 
This an extensive benefit to both parts of man.  or for human sustenance, as feeding many thousands with few Fishes, multiplying the Loaves, metamorphosing of Water into Wine, etc. But this miraculous benefit, and beneficial Miracle of Christ's Resurrection, extendeth itself both unto Soul and Body: And first, it cheereth up the Drooping body, comfortably telling it, That shall not always sleep in Dust! not ever be the Food of worms, and companion of creeping things! but shall be one day raised, raised to incorruption, to the society of Angels, and vision of the blessed Trinity: that even Flesh and Blood (though not as yet a while) shall one day inherit the Kingdom of God. So that the Body (now) the Body of every faithful penitent, may be as confident as ever Job was. Scio quod Redemptor vivit. I know that my Redeemer liveth, 
John 19.25. etc.  and that he shall stand at the latter day upon the earth. And though after my skin Worms destroy my Body, yet in my flesh shall I see God, whom I shall see, etc. And that not only in calvin's sense, 
Calvin in locum.  of a Temporal Restitution; but even in Jobs own sense, and the Father's Exposition, of a literal and numerical Reinvestion. Again, This likewise secures the Soul, that she is Christ's holy One, whom he will never suffer to see corruption: assureth Her, that she neither hopeth nor believeth in vain. 1 Cor. 15. This is the Foundation Article. But happy Time, This, happy Day for us, whereon Christ became the eldest child of the Grave, the First born of the Dead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
1 Cor. 15.20.  The first fruits of them that sleep, all comfortable Relatives (First still implying the later) Christ's Resurrection altogether as sure as Death. Rom. 4. 
Rom. 4.25.  Who died for our sins, and risen again for our Justification. For us you see, Both, not for Himself, but us: and that for both parts of us, Souls and Bodies. As if your meditation please to draw near the Sepulchre, 
Luke 24.6.  Luke 24. you shall there meet with two Angels that will witness the Surrexit, and tell you, Non est hic. Why seek you the living among the Dead? He is not here, but is risen.  
But ere with Peter and John we enter the Sepulchre, 
Luke 24.6.  'twill be no uncivil Digression to take notice of the Company we meet with there, that were the first Evangelists of these glad tidings; and those were no less than Angels, v. 4. to no greater than Women, v. 10. Some mention but one, yet St. John expressly telleth us of two Angels. Duo propter testimonii sufficientiam. Two for a full and sufficient Testimony by the Jews own Law: Witnesses of all sorts, from Heaven and Earth too: Angels tell the Women, He is not here, but, etc. Angels, I, they were always ready attendants on our Saviour. Et congruum fuit, ut Rex Coelorum Satellitium haberet Angelorum. Most fit it was, that the King of Heaven should always have such a Guard, such a Retinue: and had so, at his Conception, Luke 1. an Archangel: at his Birth, Luke 2. a Multitude of the Heavenly Host: In his Temptation, Mark 1. in his Agony, Luke 22. Angels ministered unto Him. At his Apprehension, (had he so pleased) could have easily prayed down more than twelve Legions, (i) innumerable company of Angels, (had he meant to countenance Religion propagated by the Sword) and to come home here to his Resurrection. (And so likewise afterward to his Ascension) miraculously proclaimed by Angels. And if These to the Creature, be appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How much more ought they to be always Ministering spirits to their Maker, Heb. 1.14. Pennati proceres induti vestibus albis, Matribus hi Christum jam surrexisse reportant. These winged Mercuries of Heaven, here tell the seeking women to their joy and astonishment, He is not here, but is risen. To women then Christ first was manifested, to three women, and to them doubly, by the voice of Angels, and his own First appearance, John 20. Three pious women Mary Magdalen, Joanna, and Mary mother of James, v. 12. who to the glory of their Sex) were led by their Devotion, as the three wise Men by the Star, unto their Saviour; for they were seeking Christ, Mark 28.5. 'Tis not here worth while to dispute, whether or no Christ first appeared to his Mother as some contend) since the Evangelists mention not his appearing unto her at all; but sure we are, 'twas to her Sex, I, and to her Name also, Mark 16. Marry Magdalen. Apostolorum Apostola. (as Cajetan calleth her) she was the first preacher of the Resurrection, the Apostoless of the Apostles: and various are the reasons of this Condescension. I pass the fancy of some Misogynists (as too light) that it was because they are the more garrulous, the more divulging Sex, to spread a rumour, sticking too rigidly on the 10. and 11. verses. This might hold, in secular affairs perhaps, but here too contrary to Christ's humble modesty.— Nemini dixeris, still prefaced to all those Acts tending to his honour, See thou tell no man: more probable is that of Ludolphus In Lenim en doloris. On Christ's part, as an Antidote and Cordial to their Deeper sorrows. First, he appeared to them, lest by his longer absence, their griefs should prove too strong a Passion, for those weaker vessels: Woman, why weepest thou? v. 15. To assuage their sorrow, and comfort them. Then at other side (saith Beda) Quae prima ad culpam, prima ad veniam. Woman that first made haste to sin, now come first to Pardon; She that first broke her Faith in Paradise, 
Bedas Reasons in Locum.  first recovereth it at the Sepulchre: Contendit de morte rapere vitam, quae prius de vitâ rapuit mortem: That Sex (saith he) which first snatched Death (as it were) out of Life; here contends as much to fetch Life even out of Death. Aemulemur saltem Foeminas. Though that Angelical Attendance on our Saviour, pass our dull Earth's Imitation. (I, our Souls, and their most active Graces) Yet let us (at least) emulate these women's piety. Men for shame, lest that feebler Sex prove the strongest in Devotion, and Virtue appear so fare of the Feminine Gender, as not derived à viro.  
Again, let Women imitate them, lest (with the Foolish Virgins) they Eclipse the Glory of their virtuous kind, and honour their Sex only with that worst of Arguments,— Corruptio optimae, est pessima. The corruption of the best proves the worst. Those that will accompany them, must note, how they came Early, and not Empty: Early— Nec ubi mox abiit, nec tamen orta dies. In the Dawning (saith Saint John, while it was yet dark. 
John 20.1.  No deferring holy Duties, Poenitentia sera, raro seria: Especially delay not Penitence: Christ himself must he sought Early, in the Day of Life, (Age and Sickness, being Dies mortis, days of Death) in the morning of this day, (i.e.) in times of strength and health. Early in this Morning, (i.e.) in the prime of youth, with Samuel and Timothy; nay, in the very Dawning, (i.e.) in the time of tender innocency (as Saint Jerom of Eustochium.) Materno lacte. That she sucked in Piety with her Mother's milk, loving to hear Children— Balbutire Christum. 
Epist. ad Eusiock.  Chanting Hosannas ere they well could speak: None ever came too soon to CHRIST, or can make too much haste to Heaven. Many Esau's with too late Tears, to gain a Blessing. And as early, so these came not empty; reflecting upon that Nemo vacuus, 
Exod. 23.15.  Exod. 23.15. None shall appear before me empty (saith the giver of all things) And mind it, you cheap Auditors and Readers. Quaelibet Aromata & Vnguenta. Each here brought her Ointments and sweet Odours. And such must be our addresses.— Odour virtutum, & suavitate Orationum. With flowers of Virtue, and Fragrancies of Prayer. Revel. 8. With the precious Unguents of Alms and Hospitality. 
Rev. 8. Psalm. 141.  All which indeed are like Mary magdalen's effused Ointment, Matth. 26. And to close this with St. Bernard's sweeter Allegory. Tres mulieres sunt, Mens, Lingua, Manus. The three good Women (here) bringing precious Ointments, and sweet Odours, must be (saith he) the Mind, the Tongue, the Hand. 
Serm. in Loc.  Those of the Mind are Zeal, Compassion, Patience. Those of the Tongue are Prayers and good Exhortations. Those of the Hand are Charity and Distributions. Thus having saluted the Company, Observe next the Person, and his Motion: He, 
John 1.1.  is not here, but is risen: He, a word of the Person: He that was the Word, John 1. He that was born among Beasts, lived among Publicans, and died among Thiefs! He whom they attached, bound, reviled! He whom they buffeted, scourged, thorned! He whom they nailed, pierced crucified! whose Sepulchre they stoned, sealed, watched! and that with the Garrison appointed to guard the Temple (saith Josephus) yet He (so little the Plots of the impious prevail against the Righteous) He who sitteth in Heaven, so laugheth them to scorn, and Catastropeth all their wits into Dirisions, 
The Person Herald  that— Ipsissimus. He, the very selfsame Christ awakeneth his Divinity, which seemed before to sleep, and at once conquereth those Fatal Enemies, Sin, Death, and Hell! even to a sensible Demonstration, Luke 24. Videte & palpate. Handle me and see me. 
Luke 24.35.  When the Priests and Scribes, those grand Councillors at Law, expected from the Grave an Habeas Corpus, the Body which they gave it, they receive from Angels, a non est inventus; He is not here, but is risen. Hence than our Faith and Hope are quickened, sufficiently both confirmed and fortified.  
Now, what though Afflictions and Diseases torture, and even crucify our Body? What though our burdenous Tombstone stop up the mouth of our Grave, and forbidden Reentry into the world? what though the inviolable course of Nature seal up our Sepulchre, for Time never to open? what though Corruption set worms and other noisome creatures as 'twere) to watch our carcases? yet shall they (maugre all these the very same (I say) shall one day likewise find themselves redintegrated, by this powerful Resurrection, we shall not be stolen away, either by Mortality or Time; then fear no more to trust thy Body, than the Sower doth his Grain unto the Earth: The Grave must come to Restitution, and give account of each Dust, and Atom committed to her trust and not so much as an hair of our head shall perish, Luke 21. 
Luke 21.18.  While the head is above water, no fear of drowning: Mirum esset si caput per unum, corpus per aliud intraret. 'Twere strange indeed, that the Head should enter Heaven at one door, and the Body at another! Socinus therefore was but sottish, to deny the consequent of ours, from Christ's Resurrection: Decet quemadmodum praecessit caput, 
Bernard. Serm. in Resurrect.  sequantur membra. It is but natural proportion, that as the Head is gone before; we, all the other members, should follow after.  
Thus, being acquainted with the Person, observe next his Motion. His progressive or Egressive motion. Wherein are also those two points of local motion. Terminus à quo. He is not here; and Terminus ad quem, He is risen. The first is, whence he risen, and that was, à statu mortuorum, not from any Poetical Limbus, but from the state of the Dead. à Sepulchro. From the Grave: From triumphing over Hell itself, as David's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) will bear it all. 
Psal. 116.10.  He is not here: Where our Meditations have overtaken the Disciples, and are entering the Sepulchre; where we find nothing but the Linen left, and Watchmen stupefied: But that Agnus occisus jam Leo vincens. That Lamb which was slain, 
Terminus à Quo.  is now the Triumphing Lion of the Tribe of Judah: too holy an One to see corruption: He is not here in Earth, or earthly Elements, that is every where according to his Deity, and Spiritual Influences: Accedas Saducaee, & Sepulchrum inspice. Come hither then Atheistical Saduce, and let thine Eye tutor thine Infidel Heart to a belief of the Resurrection. Mark but the method of the Linen; 
Bern. in Fest.  Lineamina posita, & bene disposita: That not only remaining, but keeping the several postures of the parts that wore it, And would a Thief have left it (thinkest thou?) or left it so distinguished? Or if the World had had a Thief so Honest: Quam opportunitatem habuisset? What time could he have had of stripping off those cleaving Searcloths, and bearing forth the Body, so many Soldiers, so many Watchmen present? No, no, 'twas that same Power only which loosened formerly Saint Peter's Fetters, made this Winding sheet fall off: the Deity itself so kept this City, that the Watchmen watched but in vain! In vain indeed; for the sight of an Angel countenanced like lightning, so terrified and amazed them, that as though they had been struck with Lightning, they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Matth. 28.4.  Even as dead men! Fit to be buried in the Sepulchre, then to watch it! So that the envious Sanedrim endeavour to revive them with money (that usual Aqua vitae of ill fainting Causes) hiring the Soldiers to say, That His Disciples came by night and stole him away, The Jews strong delusion to this day. O stulta insania dormientes testes adhibent. 
Rhemigius in locum.  Alas fond dream of sleeping Watchmen! (saith Rhemigius) if they slept, how could they perceive the Theft? If not perceived, how could they witness it? Not taken away, and therefore risen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For He is not here. And this is the strangest Epitaph that ere was read on Sepulchre! Non est hic. Turn over all the leaves of Story and Antiquity, become Companions of the Sun, (like Drake and Cavendish) travel the whole Circle of the Earth, view all the Monuments, Pyramids and Tombs of Mortals, and you shall still meet with there, a Trophae of Death's Conquest, a Stone engraven with an Hic jacet: Here lieth such, 
Christ's Epitaph.  or such an one. Here he lieth, be he a Nabuchadnezzar, a Nimrod, or Baltshassar! Here the bright Helen, and great Alexander! Here the wise Cato, and learned Aristotle! or what ever other Grandees of the world. Here lie their Bodies; bound in Fetters of Corruption! chambered up in Dust! prisoners to the Grave, and Captives unto Death! Hic jacet! But in an holy Pilgrimage, come we to our Saviour's Sepulchre, and to our equal joy and wonder, we meet with Ensigns of Death's overthrow, the stone removed from off his Grave, and there an Angel penning this his Epitaph! No, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Song of victory, Non est hic, He is not Here. He who is Life itself, could not be detained of Death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Apostle) 'Twas impossible he should be holden of it. But like his Type Samson, Ruptis Laethi vinculis, He breaketh the bonds of Death, and casteth his Cords from him; Nor from himself alone, but from his Servants also, 1 Corinth. 15. 
1 Cor 15.15.  Where you may see one of them outbraving Death and Hell: Where is thy sting? where thy victory? To which S. Bernard sweetly alluding, Vbi opprobria Judaee? Vbi fabulae? Vbi vasa Captivitatis? Where now, thou stony Jew, are all thy cruelties? Alas! Where are now the sports, the Reed, and Purple of your injured King; and all those other Instruments of his Captivity? Vbi mors victoria tua? 
Bern. in Fest.  Nay Death itself, Where's now thy conquest? Then alluding to the Answer, as well as to the Question. Confusus Calumniator, raptor spoliatus; The Mocker is mocked. He that sitteth in Heaven, hath laughed them to scorn, and Death is swallowed up in Victory by CHRIST'S glorious Resurrection. Non est hic. He is not here. Mark (Christian Reader) Christus non quaerendus in Terrenis. CHRIST is not to be sought for in these earthly Transitories. I am sure, not to be found there: Not in the Avaricious man his Coffer: Achan found a Non est hic, in the Golden Wedge, He is not here! Not on the Ambitious Pinnacle; Haman found a Non est hic. 
Hest. 4.  In the Chair of the scorner; He is not here! Not in the voluptuous man's bed, 
Cant. 6.  The Spouse herself found a Non est hic. In Ease, Idleness, or worse, He is not here. And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Set your Affections on things that are above, and not, 
Coloss. 3.1.2.  etc. Coloss. 3.1. and that leadeth to the Terminus ad Quem. The point to which Christ risen, ad vitam, unto life and glory.  
And here is a comfortable sight to wipe sad eyes: Ecce Joseph de carcere, Samson de Civitate, Daniel de specu: Ionas è Coeto. Here is the Sun that was eclipsed, cometh forth like a Bridegroom: That eagle's age renewed, by casting of his Bill: The good grain sowed, and quickened by dying: The destroyed Temple the third day repaired: Here is the substance of all those shadows, Surrexit, CHRIST is risen from the Dead; and yet no Article of our Faith so much opposed; Satan knows well, that shaking the Foundation will hazard all the Building! 
Math. 28.14  But all his poisons are strongly Antidoted several ways, (besides the mentioned prefigurations) First, by predictions, 
Psal. 72.15. Ezek. 37.  Psalms 72. He shall live, &c: Ezek. 37. in the vision of the Dry bones. And the Evangelist applieth that of Jonah unto Christ, Matth. 12. Secondly, by the Apostles Declarations, Acts 1.3. chap. 2. 24. chap. 13. 34. But thirdly, and convincingly, by his own frequent appearance (five times on the day of his Resurrection) 1 Corinth. 15. from verse 4. etc. and that an eminent Jews testimony might confirm Christianity, 
1 Cor. 15.4.  hear what Josephus saith of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There was at that time (saith he) a certain wise man, 
Joseph. Antiq. lib. 18. c. 4.  if it be lawful to call him a man: for he was the performer of divers admirable works, and the Instructor of those that willingly entertain the Truth; and he drew unto unto him divers Jews and Greeks' his Followers. This was Christ (saith he) who being accused by the Princes of our Nation, 
Josephus his testimony concerning Christ.  and condemned to the Cross by Pilate; appeared to his Disciples alive the third day after, according as the Divine Prophets had before testified the same, etc.  
What can be more manifest? Why should Philosophising Flesh and Blood so stick at this? Idem numero corruptum nequit reproduci. That the selfsame thing corrupted, can never possibly be re-intyred: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Is any thing impossible unto Omnipotence? Nay, when as (to say nothing of the Phoenix) we know some daring Chemists have reduced Flowers at least, to shape and colour, after they had been consumed unto ashes; How much more easy can the Almighty (think you) recall both Flesh and Sinews, till dry bones live again, Ezek. 37. Till they friendly jog each other, 
Ezek. 37.  as 'twere ask, Livest thou Brother? Sure it is as easy to Reduce as to Create. Author tollit dubitationem; me thinks the very Author then should take away all haesitation, in that Christ is risen; and that Christ is God, and that same God Almighty.  
For those Praecursores, those Harbingers of CHRIST'S Resurrection, (as Saint Bernard calleth those revived by the Prophets) they were rather to be styled Raisings then Rise, 
1 King. 21. 2 King. 13.21.  Suscitations more than Resurrections, as appears by their Discriminations: First, Surrexerunt illi morituri. They rose shortly to die again, and so will one day need another Resurrection! But CHRIST being risen, dieth no more, (saith the Apostle) and in that he liveth, he liveth unto God, Rom. 6.  
Again, Illi virtute aliena. Those were raised by the power of another, nay, indeed, 
Former resurrections how differing from Christ's.  of CHRIST, who lent that power; but CHRIST here, Virtute propriâ, by his own power, by his own Arm, by his own Right Hand hath he gotten himself this victory. He whose mercy hrd formerly bestowed many miracles on others, his power now worketh one upon himself: He who by his Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised Jairus daughter, Mark 1. who by his Touch revived the Widow's son, 
Luke 17.  Luke 7. Who by his Prayer, restored unto life putrified Lazarus, 
John 11.  John 11. Sure, with as much ease could his inhabitant Divinity re-animate his own Body to a Resurrection: and therefore in Saint Luke 'tis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is raised, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is risen, and actively translated, not suscitatus. but surrexit.  
The Time too of his Resurrection, is Time well spent to contemplate; and that was the first day of the Week, and the third of his Passion, at once fulfilling the Prophecy, and translating the Sabbath. Ideo post tres dies (saith Austin) Therefore after three days Christ risen, 
Lib. 4. de Trin.  to intimate and manifest the Ascent of the whole Trinity, in the passion of the Son: On the third (saith Bernard) that Himself and Prophets might be found faithful, who foretold it, Hosea 2. Matth. 27.63. Intra triduum, within three days indeed; for we know he slept not in the grave above two Nights, and one whole Day, some 40. hours; and then knitting the end of the first, to the beginning of the last, hastened, lest tedious sorrow should too much wrack the minds, and faith of his Disciples. And here the Mathematicians help out well, to make good that same Type of Jonah (of three days and three nights, which taken as generally as his death, that is, all parts of the World considered, and then his burial cometh up full to that of Jonah, yet but three days at most, to teach us, not to bury our desires in the earth, to become Eagles and not Moles, to spend but two or three days, that is, but some small time and industry to gain a competency. For Quatriduani faetant. (Think of that) those worldly Lazar-souls that lie four days interred (that is) all the four quarters of their lives, grovelling for transitories, stink in the nostrils of the Almighty. O happy those when Christ with an offended eye, beholds these earthly vanities, of whose soul he may say, as this Text doth of him, Luke 24.6. Surrexit, non est hic. It is not here, but is risen. And then more and more still rise it shall, till the Scale of Grace, lodge them among the stars of Glory.  
And this Resurrection of our Saviour (saith Bernard on this Argument) was not Reditus, sed Transitus, 
Bern. in Fest.  not any Regress into his former state again, but a kind of Transmigration into a better: Non rediit in nostram mortalitatem, sed in sublimius aliquid transiit. CHRIST returned not (saith he) into our mortality, and the miseries of this present life again, but Rose into some higher degrees of perfection, even to a glorified condition: Yet not as the Eutychian Heretics phantasied: 
The Heresy of Entychus confuted.  Humana Natura in Divinam conversa: As though CHRIST'S Humane Nature by his Resurrection, had been changed into the Divine; sed servatis essentialibus, but reserving still the Essential properties of an humane Body: it was visible, palpable, and circumscribed, 
Luke 24.39.  Luke 24. Quàlitas transiit, Natura non defecit. The body was adorned with refined qualities, but not devested of its former Nature. His corruptible, here, put on incorruption, 
The Condition of glorified bodies.  his mortal immortality: Totus surrexit gloriosus. He is risen altogether a Body glorified. Whose eminencies the Schoolmen are very busy with, (I confess) and writ more of, then even Saint Paul himself durst that had been in the third Heaven: I shall mention only the most probable. Claritas, agilitas, subtilitas, impossibilitas. The first Brightness and Angelic Beauty which was prefigured by shining Moses, 
Exod. 34.  and acknowledged in Christ, (by S. Jerom) Stellatum splendorem. Even a starry lustre. And if in his Transfiguration his face did shine as the Sun, and his very raiment as the light, 
Mat. 17.3.  Matth. 17. How bright (think you) how much more radiant was his Resurrection? Nay, if (as himself telleth us) The just shall shine like the Sun, 
Chap. 83.43.  etc. Matth. 13. with what resplendent Rays (think you) arose this Sun of Righteousness, this Sun of Glory himself? whereof all other lights whatsoever are but beams? 
Agility.  Answerable to this, the second is Agility and lightsomness of motion, such a supernatural Activity of Body, as (if we may believe the Schools) giveth it an equal facility of either motion, of Ascending or Descending; such an imperceptible quickness as made Christ sometime seem invisible; when he pleased to pass through, or to appear in the midst of the company, 
John 20.26.  John 20.  
But for that which they term subtility, cui aliud non resistit, as to which (they say) material things make no Resistance; that seemeth so destructive to the properties of a natural body, that I pass it as a mere subtlety indeed, 
Subtilty.  but ushering the way to a double Heresy, both in Philosophy, and Religion; viz. penetration of bodies, and transubstantion. The last condition of a body Glorified, is Impassibilitas, that is, an incapacity of any further sufferings, 
Aquinas in locum.  or indigence of Nature's sustenance after the Resurrection, man's body shall not need the staff of Bread to walk with, nor any other Antidotes of humane frailty: but did not Christ, after his Arise, Eat? Luke 24. yes, but none in Nutritionem sui, sed discipulorum Fidei; that was not to nourish himself, but his Disciples Faith, non ex Egestate sed ex potestate, not out of want, but power; it not turning to Aliment, but like drops of water sprinkled on fire, evaporated, vanished: such body's Hunger no more, and thirst no more. 
Rev. 21.  Rev. 21. neither They need Sun or shield, for the Lamb to them is all in all. These are some of the Transcendencies of a glorious body; and to satisfy some other scruples of flesh and blood, How arise the dead, and with what bodies shall they come? whether of the same Age? Sex? form? or deformity they died in? (though these are rather Niceties, than necessaries) yet know it shall be of the whole Compositum, the whole person; (like Christ here) both parts Reunited: both have shared here in Good or Evil so shall they in the Retribution: And for Deformity, Tertullian telleth us, All imperfections shall be done away, 
Tertul. Rev. 21  from Rev. 21. There shall then be no more sorrow, no more death; and the lameness or deformity of any part is the grief (as 'twere) and death thereof. So that if death shall then be totally expelled, then by fair consequence, from each particular member. To this, some add that of S. Peter, Act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Act. 3.21.  till the Times of Restitution, (i.e.) according to the perfection of Adam in his Innocence: whereupon Saint Augustine saith of monsters, that all defects shall be amended in that second moulding of the great Artificer: 
Usual scruples answered.  And for the scars and wounds of Martyrs, that those shall make more for their glory, and then be in their bodies, like stars in the Firmament, the brighter parts of all about them; there & then so much more glorious, as they here have been more dolorous: Non sic impiis; but as for the wicked, 'tis not so with them, they shall arise with all their blemishes, with all their imperfections whatsoever! whatsoever may conduce to the improvement of their shame, and punishment!  
For the Sex, Tertullian again biddeth us remember, that the same bodies we lay down, we shall take up, 
Mat. 22.8.  from that Matth. 22. where Christ answers the Pharisees, not that there should be no women, but no wives at the Resurrection, no marrying, or giving in marriage, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Angels: natural relations cease there, Sexes do not. Lastly, for the Age that all shall rise in: St. Augustin, and from him the whole Cry of the Schools, proportion it unto the age of Christ, that is, as about 33 years, asserting it from S. Paul's oracle, 
Eph. 4.13.  Eph. 4. and likewise, from that forementioned Reduction, Acts 3. that so, as in Adam all die, so by Christ (say they) even for the same age also, shall all be made alive. Yet S. John telleth us of a great multitude, he saw before the throne, both of small and great (whether for stature, or degrees of glory, is not manifest) and therefore these things I intrude not into the Articles of any one's Belief, but only present them modestly, as Scholastic probabilities; fully contented (for mine own part) gratefully to read, That Christ will change our vile bodies, 
1 Cor. 19  and make them like unto His, etc.  
And therefore, to turn Searches into Exhortations, Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be wise unto sobriety, and possess our vessels in holiness, as those that are (you see) and shall be the Temples of the holy Ghost: Each one therefore now rouse up his sluggish soul; Surge, mea anima, surrexit Christus: Awake, arise, O my slumbering soul, for thy Saviour is already up: Stand up from the dead; for sin is the grave of the soul, and that dead in trespasses and sins! buried in the customs of it! yet Christ shall give thee life, Ephes. 2. Yea, 
Eph. 2.1.  he dareth the same hand unto us, as unto Lazarus, reviving, raising, sweetening of us, with his fragrant graces. And this may be our confidence of the second Resurrection, if we give but all diligence to be partakers of the first, that is, from sin; then no fear of the second death. 
Rev. 20.6.  Believe Christ's reason of it, 
Joh 6.54.  John 6. Whosoever eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. This is the true Nectar and Ambrosia (the Poets did but feign such Fare for their Gods) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to use Homer's phrase, the immortal blood, the true Nepenthe, that shall make us forget worldly sorrows; that will Renew our Age better than an Aesons Bath: this the heavenly Manna, the Living, the lifegiving bread: so that the Schools in General, and many of the Fathers where opinioned (from this John 6.) that there is a kind of divine seed, infused by the Eucharist, not only into the souls, but into the bodies also of faithful Receivers; whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or vivifying Quality inclineth, and as 'twere, fitteth them to a Reviviction: non Disputo sed Credo, ut Credo Edo; how far the words may bear it, I dispute not, but believe him that said it, John. 6.54. whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day.  

 depiction of the ascention of Christ into heaven 
The Ascension of Christ. matt: 28. mark: 16. luk: 24. *  
* 50. And he led them out as fare as Bethany, and he lift up his hands and blessed them.  
51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.   
Here the Plate.  
POEM 16.  
Upon this day, as the Sweet Prophet sings,  
The Sun arose with healing in his wings,  
The Sun of Righteousness; which lately sat  
In a Cloud Red as Blood! yet now in state  
He reapproacheth, with Refulgent Rays  
Cheering our sadness, Lengthening of our Days,  
Our declinations of Mortality  
Into a Solstice of Eternity:  
This day the Lord made, and it sorrow marred,  
Nay, This day made the Lord, that is, declared.  
His Mercy on others many wonders showed.  
But now his Power one, on Himself bestowed.  
This stronger Samson breaks the cords and bands  
Of death and Hell, with his Triumphant hands;  
See honest Joseph here from Prison come,  
In Christ Returning from death's dungeon:  
The Gates of Gaza Samson bore away,  
But Christ the Gates of death unhinged to Day:  
Stout Daniel here, from fierce companions free  
While Christ returns from vanquished Devils, See:  
Here is that Temple which Jews did destroy,  
Yet as foretold, repaired the third day:  
Here Jonah too, the whale doth cast on shore,  
Now the devouring Grave doth Christ restore:  
Which Morsel hath Death's stomach, so sick made,  
he'll one day vomit all that's therein laid.  
Mean time, the Grave's well Metamorphosed,  
Thus warmed by Christ, Fear not to go to bed:  
For though what's sown do die! yet see the Grain  
With gay advantages revives again;  
In stead of mouldering Drought, Green-Flourishing,  
Each single virtue many Multiplying:  
Christ thus our humane Nature did calcine,  
Not Transubstantiate into divine:  
But what was natural Spiritualise,  
By the exaltation of the Qualities;  
More than Angelic Beauty Crowns that Face,  
Where the Form of a servant late took place:  
That Body new Agility doth move,  
Who's Centre's not below now, but above,  
Enfranchised too, from Earth's necessities  
And supports humane, by Divine supplies;  
Needs neither Rest, Food, Raiment, as before,  
As being to hunger, thirst, and tyre no more:  
And when Christ fed, since, 'twas not Him to nourish,  
But only his Disciples Faith to cherish:  
And in his Body raised, those wounds and scars  
Became the brightest parts, in their orb, stars:  
Such the Prerogative spiritual is  
Of bodies glorified, of Christ and His.  
First fruits imply the Later; look what he  
Enjoyed, we shall for act, though not degree;  
Each vessel full of true felicity,  
According to its Receptivity;  
If we, mean while, but rise from graves of sin,  
And Transitories, which most buried in!  
If of such Bats, we pitch an eagle's flight;  
And to be where this Carcase is, delight,  
Then doubt not, but who thus the first partake,  
The second Resurrection blessed shall make.  
Thus by the resurrection of the dead,  
The Living's Faith is chief comforted.   

The COLLECT. 
The Epistle Col. 3. ver. 1. unto 8.  
The Gospel John 20. ver. 1. to 11.   
Almighty God, which thorough thy only begotten Son Jesus Christ, hast overcome death, and opened to us the gate of everlasting life, we humbly beseech thee, that as by thy special grace preventing us, thou dost put into our minds good desires, so by thy continual help we may bring the same to good effect, through Jesus Christ our Lord, who liveth, etc.    

Upon Ascension Day, or Holy Thursday.  
DISQUISITION 14.  
We may well say of this Feast, as the Jews of that same Sabbath, John 19 
John 19.31.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That this is an High Day; dies Solennis, a day of Joy to all Generations, both in respect of Christ our Lord, and of all true Christian people: as being the first day of Christ's Ascension in the flesh (for his Deity cannot be said either to ascend, or descend;) this being the first day of his sitting in joy and glory, rest and triumph, 
The Proem.  at the right hand of God. And as to our selves; This the first day (as it were) of our right to Heaven, the first day that our Nature entered there, whence we have both a Privilege and an Assurance to follow; as this day the sentence of our corruption was changed; and in stead of that curse in the beginning, Earth thou art, etc. it was now said unto our Nature, Ascend to Heaven, and (which never was to Angels) Sat thou at my right hand, etc. Heb. 1. Sure, 
Heb. 1.13.  an inestimable happiness was Christ's personal Society, his bodily Presence while he lived on earth, could the hardened Jews have seen, or seeing, have perceived it; but Light came into the world, and darkness comprehended it not. They like the brutish Gadarens, had rather have their swine, than this pearl; while the devout Saint Augustine, made it, you know, the chiefest of his chief desires, Romam in Flore, Paulum in Cathredra, Christam in Carne. 
S. August. 3 chief desires.  To have seen widowed Room in her Virgin Foelicity; to have heard that Divine Oracle, Saint Paul, out of the Pulpit: but above all, to have embraced his Redeemer in the flesh; And could then have sung his Swann like Anthem; the Nunc dimittis, as cheerfully as old Simeon; could willingly have closed his eyes with that blessed object. How full of joy, needs must his presence be on earth? in whose presence is fullness of joy in heaven? I, and who still carried Heaven along with him?  
And so filled with this joy of his presence, were his Apostles (he having oft miraculously said them by Land, saved them by Sea, instructed them both by Sea and Land) that they could not with patience, endure once to think of his absence; or hear of his Departure: and therefore one of them to enjoy him longer, dissuadeth him from his sufferings, Mat. 16. (though he be called Satan for his labour) the rest in a sad copartnership of sorrow, lament the death and loss of him. 
Mat. 16.22.  All his other actions were desiderabilia, but this parting as another death! here their affections cry out with the Pilgrims of Emmaus, Mane nobiscum Domine we have now most need of thee. Advesperascit, For now the dark evening draweth on, etc. All of them at his Final valediction, his telling them of his Ascending to Glory, seem impatiently unwilling to stay behind him. 
John. 13.37.  John 13. verse 17. Why cannot I follow thee now (saith Saint Peter.) He hath done with his Bonum est esse hic: now he thinks nothing worse, then to be here, his Master gone 〈◊〉 How can we know the way? saith Saint Thomas, John 14. verse 5. how indeed, Thou gone, who art the way? Then saith Saint Philip unto him, Lord show us the Father, verse. 8. hearing Christ speak of going to Him: Thus all of them in an united Longing, desire either to detain him, or accompany him! and sweetly Saint BERNARD, 
In 2 Serm. in Ascens.  Sympathizeth with them; Quantus dolor irrupit Apostolica Pectora, dum eum propter quem omnia Reliquerant, à se tolli viderunt! what heart-breaking Grief, alas! seized on the Apostles, when he for whom they had left all, was now leaving them! Oh, how could the children of the Bride-Chamber choose but mourn, when the Bridegroom was to be taken from them, 
Mat. 9.15  Matthew 9 verse 15. And if so irksome be thy corporal absence! Oh CHRIST, Let us never know how unsufferable is thy Spiritual, thine eternal separation! but since for his corporal Absence there is an Oportet, 
Act. 3.21.  Acts 3. for the heavens must contain him till etc. and an Expedit, 
John 16.7.  Joh. 16. that it was expedient he go to the Father, for else the Comforter would not come; see how like a tender Parent, he goes about to wean their affections, 
& 14.1, 2. etc.  John 14. Little children (saith he, admonishing them to be such, in the best sense) yet a little while, and I am with you, (our longest abode here is no better, Job 14.2.) but let not your heart be troubled: Cur turbaretur cor, cum tantùm deserit oculos? What need your heart be troubled, when he only leaveth your eyes, and not at all your heart? Therein I am with you to the end, and therefore be not troubled, either to think what shall become of you hereafter; For I go to prepare a place for you, ver. 2. For there was never any place for humane flesh, till he carried it thither. Nor fear yourselves left desolate in present, for you shall not lose, but change your comfort, etc. Orabo Patrem, that is his Office, Intercession; I will pray the Father, and he shall give you another Comforter, you shall rather have two, then lose any one: I pass my word, whose word shall never pass, 
John 14.18.  Non relinquam, I will not leave you comfortless, John 14.18. to which S. Augustine sweetly alludeth, 
Euarg. in Psal. 46.  Videte ascendentem, Credit absentem, Sperate venientem; sed tamen per misericordiam occultam, etiam sentite praesentem: Behold him now ascending, believe in him being absent, expect his second coming, and yet by his inward mercies, apprehend him present with you. 'Tis handsomely observed by some learned 
* August. 157. Serm. de Temp. Greg. in Hom. in Ezech. 1. etc.  Authors, that those four Beasts, (Ezek. 1. and Apoc. 4.) mystically represent the four chief Actions of Christ, in his work of our Redemption, the first with the face of a man, pointeth at his Incarnation: the second like a Bullock, denoteth his Passion: the third like a Lion, speaketh his Resurrection: the fourth of the Eagle, This of his Ascension, flying above the clouds, and perching in the highest heavens, at the right hand of God. Though our Saviour's first life on earth (for he lived two, you know, before, and after his Resurrection) although his first (I say) was but one crimson thread, a mere debasement, and continued passion! yet was his second as full of Triumph and Exaltation: whereof there were three degrees or sublimations, answerable to those three of his later Humiliation: Resurrectio Morti, Ascensio Discensui, Sessio ad dextram, permansioni in sepulchro; 
Christ's Exaltation threefold.  viz. his Resurrection, opposed to his Death; his Ascent into heaven, to his Descent into hell, and his sitting on the right hand of God, to his lying in the Sepulchre: The first step of this exaltation, was his step out of the grave; his Resurrection (as before demonstrated:) the second stair of his Triumphancy, is this which now we contemplate, his translation from earth to heaven; 
In Festum.  and this (saith Bernard) is Consummatio reliquarum Solennitatum, & foelix causula totius Itinerarii Christi, as it were the compliment of all other Solemnities, and happy period of Christ's whole Journal in the flesh. S. Luke describeth the substance, and circumstances of it, 
Luke 24.50. etc.  Luke 24. Eduxit discipulos. Christ now about to take his ultimum vale of his disciples, He led them forth the city to Bethania; out of the city, to admonish them, and us, of a Non habemus; that we have here no continuing city, 
Heb. 13.  but must seek one to come, Heb. 13. and led them forth only a few witnesses; to show, He was as private in all those actions tending to his glory, as public in those pointing out his shame: as his Twin-born poverty is laid open in an Inn, Domus populi: nay, the commonest room, of that same common house, a Stable! his buffet and derisions in Pilat's open Hall! his crucifixion in the eye of Jerusalem, when that was the very Face of the world. But the glorious attendance on his Birth, that's by night, Luke 2. a multitude of the heavenly Host. His radiant Transfiguration hath but three beholders, Peter, James, and John. All his miraculous cures he would have gratified with silence, See thou tell not man. His Resurrection, at first, manifested but only to Mary Magdalene; and this his most glorious Ascension, but to his Apostles only. He led them forth, and all this to prick the bladder of vain glory, which so puffeth up the heart of man, especially now a days, so much made of, every where so be-plushed and scarleted! but you see, Ostentatious ones are Christ's Antipedes; who here contenteth his wonderful preferment, with no more pomp, than His Apostles company; He led them forth: and that for their own sakes too, giving them both a Blessing, and a Charge, 
The Blessing. & the Charge. Luke 24.50.  ver. 50. He lift up his hands, and blessed them; Happy those employments that are so led on with his Blessing; 
Rom. 10.15. Jer. 23.21.  and so those partings too, that close in mutual Benedictions. Secondly, There was exite & praedicate, Go ye forth into all Nations, 
Matth. 10.5.  and preach the Gospel: there is a double commission for them whom he chooseth, both of Authority, and Ability. This not to be done without warrant, Rom. 10.15. Jer. 23.21. the inward Call is best known by the Talents, and both best made known by the external Call of lawful Authority. And here that former Edict was repealed, Matth. 10. Go not into the way of the Gentiles: that was to be the main way now, to all Nations, to every creature, that is, capable thereof, or to the System and the Epitome of all creatures, Man, and to whom they are all subservient; yet this large Commission of the Apostles, is since again contracted into Provinces, Diocese, and parishes; yet too, with some latitude of preaching any where, 
Acts 1.9.  as need or occasion shall require. And when he had spoken those things, he was taken up, Acts 1. ver. 9 not till then. Observe the God of Order, He would not leave the World, as it were Forbears his Glory, until he had first established all things in a composed settledness: it is Christian wisdom, then, the timely ordering of our Affairs,  Death prevent the care. Achitophel was so far commendable, 
2 Sam. 17.23.  that He set his house in order before he disordered himself, 2 Sam. 17. It is counsel worthy a Prophet to give, and a King to receive, Set thine house in order, for thou must die, 2 King. 20. thy triple house, of Soul, 
2 Kin. 20.1.  Body, and Estate: and when he had spoken these things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was taken up: the word intimateth not any outward aid or supportation (a glorified body needing no such advantages as is foreshowed) etsi Angelico comitatus obsequio, 
Bern. in festum.  non tamen fulius Auxilio. though Angels bore Him company, they bore not Him; They were his Servitors, not his Porters; and (you know) the Apostles saw them in the place of Attendance, below him, far behind him, 
Act. 1.10.  Act. 1.10. Yea, he who of his own Will, laid down his body in the dust, the same by his own Power, raised it up to Heaven: so the Apostle, (using the Active voice likewise) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eph. 4.10.  He that descended, even the same also is he which ascended, Ephes. 4.  
And (with the affectionate Disciples) now to look a little at the Circumstances of our ascending Saviour: The Time (you know) was forty days after his Resurrection, Acts 1.3. so long was his second life on earth,— repressis adhuc fulgoris sui radiis; Moses-like, vailing the splendour of his glorious countenance, 40 days. His body had formerly been acquainted with that number, 
Mat. 4.2.  Matth. 4. having forty days miraculously abstained all natural sustenance; and here again, abstaining in some kind, if not somewhat of his celestial Banquet, yet at least his Banqueting-house of Heaven, 40 days. Of all which time, himself can only give an account. 'Tis not for flesh and blood to trace the ways of Immortality: Yet sure we are, 
The time of Christ's Ascension.  that his stay was not, as some of his Apostles thought, then to restore again the Kingdom to Israel. S. Bernard calleth those, weak thoughts of so well instructed Disciples. What should an heavenly body do with an earthly Throne? how poor a business is the temporal Kingdom of Israel, for the King of all eternity? and me thinks, the fond Millinaries should be cautioned by these Misprisions: No, a more acceptable reason why our Saviour did not immediately ascend from Golgotha to Paradise, from his Grave to Heaven, per saltum (which had been all one to his omnipotence) was more fully to convince the diffident world, of the infallible evidences of his Resurrection, as also more fully to instruct his Apostles in the mysteries pertaining to the Kingdom of God, Acts 1.3. 
Acts 1.3.  Yet longer than forty days he tarried not, saith Augustine, ne videretur terrena meditari: lest he should seem to affect or meditate on earthly things: and thereby (I hope) dareth our souls wings, to fly along with him to Heaven: yet by the way, take notice of the place of Christ's Ascension. And therein of a duplex terminus, the place from whence, and the place whither: the Terminus à quo, St. Luke in his Gospel telleth us, was Bethania, 
Luk. 34.50.  in his book of the Acts, The Mount of Olives. But he will soon be Reconciled to himself; if we take notice that Bethania in latere Montis oliveti sita, 
Act. 1.12.  that the village Bethany is situate in the way, and on the side of the Mount of Olives, both near Jerusalem. This Mount (you know) our Saviour much frequented, so that a Reverend Prelate of our own, calleth it his Pulpit. 
Bishop Hall.  Thence indeed was his Doctrine wont to distil like the dew, and his Prayers to ascend as Incense: and this very mount was the place of his Agony! but now the Hill of his Triumph and victory, once he found it planted with Thorns, 
Cant. 8.14.  or worse! but now one of those Mountains of spices, Cant. 8. how fit was it, the same place which had witnessed his Humanity by suffering there, should likewise testify his Deity, by his ascending thence; the same place for both, Passionem & Ascensionem Eodem spectare docet, 
The place of Christ's Ascension.  demonstrates both his Passion and Ascension tended to the same end, man's salvation. And in that he ascended from Bethania, which signifieth an house of affliction, and obedience; how doth it incite us to that better sacrifice, obedience? and forewarn us, that we must not likewise look to ascend but from the place of sufferings. 
Per varios casus, per tot discrimina Rerum,  
Tendimus in Latium.—  Through many Tribulations must we enter into that Kingdom, Acts 14.22. Now the Terminus ad Quem, 
Act. 14.22.  to which he ascended, was the highest heaven; I, whether else but home to his own habitation? jam cum se Dominum universorum quae sunt in terrâ, mari & inferno probasset! (and saith holy Bernard) having already proved himself Lord of earth, sea, and hell, as the Earth acknowledged him her Lord, when at his voice, She rendered up his Lazarus, and quaked at his passion: the Sea obeyed him, when as it became a glassy pavement to his feet, and his treasury for Tribute. And Hell confessed him Conqueror, when Satan yielded in the wilderness, and was outbraved by Him. O Hell, where is thy victory! it therefore now remained, that as Lord of Heaven also, He should pass through all the yielding Regions of the air, unto the Glory of the highest Heavens. Old Philosophy told us of eight several Heavens; 
Aristot. l. de coelo.  and new hath since found out three or four Orbs more; but the safest guide, Theology, reduceth all to three, 2 Cor. 12. 
2 Cor. 12.2.  The first taken for that Element of air, Gen. 1. and frequently in Scripture, the fowls of Heaven. The 2d. for the whole Frame of the celestial Orbs, viz. the Firmament, and Planets, Psal. 19 Coeli enarrant Gloriam Dei; Every Star is as a Golden Tongue materially to speak the praises of their Maker. But the third is Sedes Beatorum, that Glorious Mansion, where are the many Mansions of the Blessed, called by some Coelum Empyreum, not as being of any burning nature, but of a Firelike, lightsome brightness. Saint Paul, who was wrapped thither, calleth it the third Heaven, in relation to the former two. Saint Augustine giveth another proper Tripartition of Coelum corporale, 
Saint Austin. Coelum. 3.  spirituale, & super intellectuale: the Corporal Heaven, (saith he) contains the Spheres, and whole material Fabric: the Spiritual One is the Habitacle of Angels, & all blessed Spirits; the Super-intellectual is a Place apart, a Sanctum sanctorum, solely appropriated to the Deity, and thither, (saith he) Christ ascended as the Apostle meaneth, 
Eph. 4.30.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far above all heavens, Ephes. 4. into that true Paradise, that habitation of light, that light inaccessible, the Kingdom of Heaven. But read we not of others that ascended before Christ? yes, but like those that rose before him, with difference enough. Enoch indeed walked with God, 
Gen. 5.24.  and was taken away, Gen. 5. and Elijah found a Coach-way to Heaven, 2. King. 2. So me dare not think these bodily ascended, 
2 King. 2.  but as 'tis said of Moses, Deut. 34. that God buried them, no man knowing of their sepulchre unto this day. Others dreaming that they are still alive, reserved in some by part of the world, personally to fight with Antichrist; but suâ fruantur insaniâ, let them have their Fancy to themselves; 
Greg. the great in locum.  while we here, distinguish with Gregory, Homo purus Adjutorio indigebat; These, though purest of men, wanted supporters (you see) a Chariot from Heaven, and Angels to draw it: but Christ by his own power, whereby he first made all things, lifted himself now above all things; nay indeed, Causa fuit ejus Ascensio, His Ascension, though later in time, yet in order of Nature before, was the sole efficient of their elevation, as shall be one day of ours. Next for the Instruments of his Ascension: 
Ps. 104 3. Act. 1.9.11.  a cloud (saith the text) received him out of their sight; and not unprophesied, posuit Nubem vehiculum, Psalm 104. He it was that made the Clouds his Chariots, and road upon the wings of the wind. I, that cloud was the Canopy of the King of glory, which the blessed Angels carried over him, while he was now going to that high Court of Parliament, the Court of the most high, to treat about a Peace 'twixt Heaven and Earth. A cloud received him out of their sight, (we cannot without a just Reprehension, pry with curiosity, where God hath interposed a cloud of secrecy,) Act. 1.11. and therefore let not the Piety of our Affections spend itself in vain desires of an Earthly Pilgrimage, to see the pretended steps of our Ascending Saviour, the Pressures of his Feet still on Mount Olivet; but rather view and trace his spiritual footsteps (I am sure) more certain, less expensive, in his sacred Oracles of Scriptures; for thereunto are we called (saith the Apostle) 1 Pet. 2. for Christ also suffered for us, leaving us an example, 
1 Pet. 2.21.  that we might follow his steps: though not Passibus aequis, yet Amoris: Ephes. 5. 
Eph. 5.2.  Be ye followers of God etc. and walk in love as Christ hath loved us.  
Lastly, the end of his Ascension, was, ut impleret omnia, Ephes. 4.10. that he might fulfil all things: all things concerning us, all that concerned himself for us, to complete the work of our Redemption, and to Prepare each of us one of those many Mansions, to open the Kingdom of heaven to all believers. 
The day of Christ's Ascension.  Pro Nobis facta (saith Saint Bernard) Christ his Ascension, was also for our exaltation, assuring us here with a confirmed hope, that our souls shall, whensoever separated, ascend to him, and at length our soul and body both, like his, by his to heaven, John 14.3. And as unto himself, to fulfil Prophecies, Psalms 68 Thou art gone up on high, 
Ps. 68 18.  hast led captivity captive, etc. Also to show an irrefragable Demonstration of his Godhead, by that exalting his Manhood into heaven: to manifest to the whole world (to Heaven, as well as earth) that glorious Majesty of his, which by Divine dispensation had so long lay shrouded in the form of a servan, till now by entering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and Man into Heaven, such a new Guest, as the glad Angels never saw there before: and how readily (me thinks) how joyfully did those Dorekeepers of the house of our God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  open unto him? when he called, Aperite Portas, stand open ye Gates, be you lift up ye Everlasting doors, that the King of glory may come in.  
And, if some serious devotions have believed, that at Christ's Passion, the whole Choir of Angels and Saints were interrupted in their sacred Hymns, and for a season ceased their Singing Haliluiahs! O what increase of joys, by Rule of contrariety, may we here imagine, when he returned Triumphantly unto his Throne of Glory? David, as though he had heard that Music of the Spheres, awakeneth his Harp and Lute, bears a part with them, Psalm 47. 
Psal. 47.5.  Deus ascendit cum Jubilatione, God is gone up with a merry noise, and the Lord with the voice of Melody. Gone up, I, to the third and highest step of all his exaltation; and that is the Right hand of God. (And but a touch of that, which mortals cannot handle) Dextra, Majestratem, Gloriam, Honorem Denotat; 
God's Right hand what?  the Right hand is a Metaphor, expressing Power, Honour, Glory, Empire and dominion, to all which Christ was here exalted, Ephes. 1.21. Raised from the dead, 
Ephes. 1.21.  set at God's right hand in Heavenly places, far above all principalities and powers, might and Dominion, and every name that is named in this world, or that to come. Indeed, his Resurrection and Ascension were but Motus ad hunc Terminum, Only the motion tending to this perfection: This being, Solium Triumphale; his transcendent Throne of Glory, where (Triumphing over sin, death and Hell) He shall Reign (saith the Apostle) till He hath put all things under him, 1 Corinthians 15. 
1 Cor. 15.  And whereas the other two, Resurrection and Ascension, shall be in some manner common to us with Christ (through his infinite goodness) one day to Arise, and ascend to Glory: but to Sat at the right hand of God in his Kingdom of Glory, is too high for the most beloved Disciple, 
Heb. 1.13.  that is only the Father's Gift, and the Sons Prerogative, not communicable, either to Man or Angel, Hebr. 1.13. There he Sitteth alone, the Posture of State, of Rest of Judgement (as one pithily, and sweetly) Quiescentis, Regnantis, Judicantis est. Well is our Redeemer (after his Passion and Ascension) said to Sat at the Right hand of God (saith he) Quia post Laborem Requiescit, 
Arden's in locum.  post praelium Regnat, & postquam Judicatus est Judicat, as keeping his Sabbath of Rest after his six grand 
* His Nativity, Circumcision, Presentation, Baptism, Passion, Resurrection, Ascension. Raulin in Festum.  Labours: as after Conquest reigning: and after himself adjudged, being the Judge of all things; and what a comfort is it to have a Friend of the Judge, before we come to the Bar? and that is our consolation, if not our own default; Christ is ascended our Best friend, our Brother, our Advocate, and now we have a Mediator in Heaven. I, till this Peacemaker went up, Sin had set open war 'twixt heaven and earth, Justice with an unbound Arm fetched a more heavy stroke! not only on single persons, but upon whole Cities, 
Gen. 17. Gen. 7  Gen. 19 nay on the whole sinful world, Gen. 7. than no Moses in the gap, no Jacob there, to wrestle for a blessing! but now (happy day for us) the Angel of the Covenant is gone up, to hold the hand of the striking God of Abraham: our Aaron is at the high Altar to pray for the People, 
Heb. 9.24. The Sanctum Sanctorum.  Hebrews 9.23. Christ our high Priest is entered into the Heaven of Heavens, once for all; to make an Atonement for us: what place then is there now left black Despair, but only Hell? Rouse thee, afflicted soul, and lie no longer in the groans of Cain! For though the envious man, Satan, be ever pleading against us at the throne of God, yet now is salvation in heaven (saith Saint John) and the power of Christ, which casteth down the accuser of the Brethren, 
Rev. 12.10.  etc. Rev. 12.10. There his Intercession cries louder for us, than our sins against us: Ostendit Patri vulnera, (saith Saint Augustine) He is ever showing to his angered Father those wounds He suffered for our sins! and so, whatever he be with us, God is in Him appeased. Thus pleadeth he our cause before the eternal Judge: an Advocate, 
1 John. 2.1.  1 John 2. If any man sin, etc. Yet for all this presume not, Ransomed Soul, be not highminded, but fear: God forbidden, sin should, because grace abounds. Desperation, like Saul, slayeth thousands, but Presumption her ten thousands. This were even to crucify the Son of God afresh, and grieve the Holy Spirit, Eph. 4.30. 
Ephes. 4.30.   
Lastly, Though we have now one, yet have we but one Mediator in Heaven: we dare not admit of that Delusion, that there are as many Saviour's as good men, (Each one meriting for himself, some for others,) and no fewer Intercessors than Saints and Angels; (since Noah, Job, and Daniel shall deliver but their own souls by their righteousness, Ezech. 14.) 
Ezeck. 14.14.  We dare not so rob God of his Honour, nor derogate from Christ's all-sufficient merits, and intercession; (for all the thin Distinction of Mediatio Redemptionis & Intercessionis.) Away with cobweb shifts, and Airy fancies, Listen to infallibility, 1 Tim. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
1 Tim. 2.5.  There is one God, and one Mediator between God and man, even He that was both, (and none but He,) Jesus Christ: then to close with St. Bernard's Counsel, Ascendit Christus, sequamur Fratres, sequamur Agnum quocunque ierit, sequamur patientem, resurgentem, multo lubentius Asceudentem, etc. Christ is now ascended into Heaven, what do we grovelling so on earth? Letus follow, Brethren, let us follow the Lamb whither soever he goeth. Let us follow him suffering, 
Bernard. in Festum.  Arising, much more willingly ascending: exaltationem concupiscimus omnes. We all love to be exalted, born Corahs' all, of an aspiring Nature, yet change but the object, (set Heaven and grace in the place of earthly transitories) and keep your Ambition still. Si consurrexistis. coascendite, if risen with Christ, Ascend with him. Borrowing the wings of the Dove, Scalam de vitiis, make a ladder of your Sins, saith Aug. every one of which subdued, is a new step toward Heaven.  

POEM 17.  
THose three steps of Christ's later Passion,  
Were answered in his exaltation  
By triple opposites; building him high  
As his foundation laid debasingly:  
The degradation of his bitter death  
Sweetened by Reviviction, Resumed Breath:  
His bed made in the dust with worms to lie!  
Was fairly opposed by his Ascent on high:  
And for his stooping to the infernal Pit,  
He now at God's Right hand of power doth sit.  
The first step we have trod; Let's now ascend  
The rest, and Heaven shall be our journey's end:  
To th'Mount of Olives then, for That's the place,  
(Christ's wont Pulpit) that must have the Grace  
Of this Triumphant wonder; there while he  
Instructs and comforts his disciples, see  
Elijah in his Antitipe again  
Transported thence, in a celestial wain;  
The Clouds his Chariot, and the nimble winds  
His winged horses, Angels in their kinds  
His Train and lackeys yet not needed aid,  
As is of Enoch, and Elijah said.  
Thus stately mounted, his etherial Chair  
Glides through the yielding Regions of the Air  
To th' everlasting doors, which open wide  
To th' King of Glory, who brings a spring Tide,  
Both of new Joy and wonder to that place,  
Where ne'er till now appeared a Humane Face:  
And if some serious minds, Christ's Passion thought  
Even to Heaven's Choir some silence to have wrought,  
And for awhile the Saints and Seraphins.  
Thence interrupted in their sacred Hymns!  
O here, by contrary's, what Flood of joys,  
When Christ ascends with such a Raptive Noise?  
David as though H'had heard the Melody,  
Straight Tunes his Harp, and joins i'th' Harmony:  
Angels and Saints, all one glad Chorus Sing  
The Welcome Triumphs of their Glorious King.  
Where Gods Right hand being his triumphant throne,  
He still for us makes Intercession,  
And such as needs no help; who Rivals join,  
His honour, and their own success, Purloyn!  
As Angels Pry this Death, so let us Scan  
What's said or done to Them, as here to Man?  
Then from Christ's Mount, now let our souls take Rise,  
Whose Olivet speaks Peace and victories.  
Fellow our Leader in this holy Fight,  
From Earth and Sin, leading to glorious Light.  
Fellow the Lamb we should, wheresoever he goes,  
Through joys Spiritual, through temporal woes!  
Suffering, or Rising follow him; but sure  
Ascending, we will easily endure,  
Born Corahs' all, yet be but Heaven the Hill  
We climb, and then keep our Ambition still:  
Souls are but sparkles of Coeiestial fire,  
O let them to their Centre then aspire:  
Though Bodies are slow Paced, Let souls ascend,  
And bodies will o'ertake their joys i'th' end:  
That so a full Beatifying ascent,  
As Christ's, may be our Journall's compliment.   

The COLLECT 
The Epistle. Act. 1. v. 1. to 12.  
The Gospel. Mar. 16. v. 14. to the end.   
Grant, we beseech thee, Almighty God, that like as we do believe thy only begotten Son our Lord, to have ascended into the heavens: so we may also in heart and mind thither ascend, and with him continually dwell, who liveth and reigneth with Thee and the holy Ghost, one God world without end. Amen.    

 depiction of the descent of the Holy Spirit upon the disciples at Pentecost 
The coming of the Holy Ghost. Act. 2.  
1 And when the day of Pentecost was come, they were all with one accord in one place.  
2 And suddenly there came a sound from heaven ect.  
3 And there appeared unto them cloven tongues, like fire, and it sat upon each of them.  
4 And they were all filled with the holy ghost, And began to speak with other tongues etc   
The Plate here.  
Whitsunday.  
DISQUISITION 15.  
THis Day is worthily devoted to the Holy Ghost, the third Person in the Blessed Trinity, by whom all things, times, and persons, that are such, are sanctified and made holy: 
Epist. 118. ad Januarium.  and therefore so devoted over all the world, saith Augustine, in memorial of that day, Acts 2. wherein the Spirit, after a Wonderful and mysterious manner descended, for the propagating, governing, and preserving of Christ's holy Catholic Church, unto the end of the world: 'Tis sometime called Pentecost, as being fifty days after our Christian Passeover, (Deut. 16.) The Jewish Pentecost was a memorial of the Law, which was an hidden Gospel; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Fifty.  
Acts 2.1.  but our Pentecost a memorial of the Gospel, which is the revealed Law: One delivered in Mount Sinai, th' other in Mount Zion, and sometimes called Whitsunday, from the glorious light of heaven, that was then shed upon the earth; as also from a custom of some Christians: Thence clothing themselves in white, 
Cyril. Catech.  in token of the joy and solemnity thereof, as Saint Augustine speaks; for whereas Christ's Birth, and other times, we keep in Honour of his coming in the flesh; now at Whitsuntide, we should rejoice more for his coming in the Spirit. Now we have a double joy, 
Serm. 133. de Evang.  (saith he) Quod abeuntem Christum non amisimus, venientem Spiritum possidemus: that we have not lost our Christ departed, but yet enjoy the Spirit approached. I, the Sun of Glory, being now in his height, shines forth on his Apostles in a Light from Heaven: and knowing the world's charity would soon wax cold, (as he foretold them Matth. 24.) He warmeth them with a shower of Heavens better fire: and lest great sorrows for his Absence strike them dumb; as ingentes stupent! He sendeth each of them for a Token, an inspired tongue. Christ's Promises, O how worthy confidence! that so in each point answered their necessities, as not in any thing left them comfortless, John. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas without him, 
Joh. 14.15, 16.  and his Comforts, what forlorn Orphans are the best of men? very Apostles, you see in the Metaphor, here as fatherless children, or widowed mothers! Orphanos. 
In locum.  Hierom rendereth it, Orbos; so Beza. One of the words speaking a near Allegory to helpless children. The other to deprived parents! both pregnantly expressing man's destitute condition without Christ; Christ's Fatherly affection towards man: Man, who left alone, is the desolatest creature in the world! especially for Spirituals, how unable therein to help himself, 
Rom. 1.19.  so much as to a good thought, Rom. 7. When thus the Apostles without Christ, are very Orphans, as children, Fatherless, exposed to oppressions, injuries, and delusions! Let Nature boast of nothing, what are the rest of men without him, but even worms, as it were, and no men! But on the other side, How manifestly, did Christ's parental care appear to them! that while present, gathered them as an Hen her chicken, and now absent, set so good a Guardian over them! Earth could not afford a Comforter sufficient, (no alas, her miserable ones!) and therefore Heaven shall; nor is any Angel there thought good enough, to be entrusted with so dear a charge, but even God himself, the Holy Ghost, who from the sweet effects of his Illumination and Assistance, is Emphatically styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of all the world, the Comforter; indeed sometimes he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
John 14.16.  (i. e.) another Comforter; yet not exclusively, but relatively; Christ still remaining one. Abiit per id quod Homo est, manet per id quod Deus. 'Tis Saint Augustine's; Christ, though absent in body, yet by spiritual protection, Lo, I am with you to the end of the world, Matth. 28. Nay, and so fare even literally, it is made good by Him, 
Matth. 28.20.  being personally for ever with our humane Nature: Lo, I am with you, etc. or else another Comforter, (saith Calvin both for distinction of Persons, 
In locum.  and difference of Gifts: as it was proper to the Son to pacify the wrath of God, to ransom us from hell, to purchase life by dying: but peculiar to the Spirit to aply these Benefits; to make us partakers of Christ, and all his saving graces. I, we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Cor. 12.14.  (i. e.) Diversities of gifts by that same Spirit; or as the same Apostle else where calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i. e.) the manifold wisdom of God. Spiritus benignus, Spiritus dulcis, Spiritus fortis: So St. Bernard, He is a Spirit of Comfort, as various as our Misery; a Spirit of Love, to unite the envious; a Spirit of strength, to support the weak; a Spirit of truth, to guide the ignorant; a Spirit of Consolation, to bind up the Afflicted. 
Psal. 68.18.  So that David's prophecy is fulfilled here, Psal. 68 Ascendisti & Dedisti: Thou art gone up on high, and hast given gifs unto men. I, Thou hast now given all good gifts, by giving them the Giver of all, the Holy Spirit. The gifts bestowed, as upon this day, were of a double considerability: viz. Officia, & Gratiae, Abilities, or Graces: Either gifts of Edification for the Church, which are legible, Eph. 4.11. He gavesome Apostles, and some Prophets, and some Evangelists, and sme Pastors and Teachers: Or gifts of Sanctification, for the immediate Benefit of Souls, whose Catalogue you have, Gal. 5.22. The Fruit of the Spirit, is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, etc. Psal. 68.18. which St. Paul repeats, Ephes. 4.8. David's word, received; and the Apostles. Gave; no opposition, butshewing the Heavenly Derivation, etc. But what? 
John 20.22. Dr. Hammon. in locum.  had they not formerly received the Holy Ghost? Joh. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet some say, This signifies here, not the actual giving of the Holy Ghost: for that came not on them, till Acts 2. and they are appointed to abide at Jerusalem, Luke 24.29. till they were endued with power from above; which therefore now before his Ascension they had not received; and when the Spirit came, it would lead them into all truth: and as yet it appears by their question, 
Acts 1.6.  Acts 1.6. they were not thus led, but only the confirming to them his former promise, and by the ceremony of breathing on them, to express the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The eternal Breath and Spirit of God, sealing it, as it were, solemnly unto them; 
The Holy Ghost, not received, till now.  and preparing and fitting them for the receiving of it. So saith Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The words [Receive the Holy Ghost] signify; Be ye ready to receive him: and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He breathed on them, not now distributing the perfect gift of the Holy Ghost; for that was to be done at Pentecost, but fitting them for the receiving of it; for though in the next words, [Whose sins, etc.] the Power of the Keys, or Stewardship of the Church, were actually instated on them, yet not to be exercised by them, till the holy Ghost came down upon them, as Ephes. 4.8. It is first, He gave gifts to men, (at the Descent of the Spirit) and then gave some to be Apostles, etc. v. 11. yet this preparation of them amounts to what others assert of the Holy Ghost, 
ver. 11.  formerly given, though in remiss degrees. Per Infusionem non per effusionem: according to David's begged infusion, not to Joel's effusion, per Insufflationem, non per Imissionem (saith Ludolpus) by Christ's breathing on, them, accipite Spiritum sanctum, (The pattern of our Churches pious ordination) Receive ye the Holy Ghost: Spiritum ante, hic plenitudinem: The Apostles (saith he) had received the Spirit before, but now the fullness of it; they receive now not only it, but Him: not only the Grace of the Spirit, but the Spirit of Grace himself, by a more personal Immission. Priùs Spiritum Fidei, et Intelligentiae: nunc Fervoris et Illuminationis. Before they had a Spirit of Faith, and understanding; now One of zêal, 
2 King. 2.  and higher Illumination. So that, they had now what Elisha sometimes prayed for, Duplicatum Spiritum, the Spirit doubled on them, 2 King. 2. I, They had already Baptismum Fluminis, the watery Baptism of John; but now Flaminis, They receive this of the Holy Ghost, and of fire; here every of their tongues is touched with a Coal from the Heavenly Altar; and as of old, God showered upon I srael the Food of Angels, 
Tertullian in Festum.  so here he seemeth to bestow on men, the Tongues of Angels: Thus Christ ascending up on high, and leaving of the world, that we might be the better assured of his coming again, (saith Tertullian) Took our Pledge, that is, our flesh to Heaven; and also left with us his Pawn, to wit, his Spirit; which is therefore called Arrha, or Arrabo, 2 Cor. 1.22. 
2 Cor. 1.22.  Who hath given us the earnest of the Spirit in our hearts. And the earnest, you know, is a Relative to the rest of the Recompense. The Jews, you know, had three more solemn Feasts, which their levitical Law, bound them to observe Deutr. 16.) viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) first, the Passeover, so called and instituted for a Remembrance, 
Deut. 16.  how the destroying Angel smiting the Egyptians, passed over the Houses of the Israelites. 2. The Feast of Tabernacles, being an humble Memorial of their living in Tents, in the wilderness after their Deliverance from Egyptian bondage. The third, This of Pentecost or the Feast of weeks, in Commemoration of the Law given in Mount Sinai, fifty days after their coming out of Egypt, and therefore named from the number, and celebrated so many days after the Passeover. Upon this later Festival, (which now we solemnize in this later Reflection,) the Chorus Apostolicus, or whole Company of the Apostles, being assembled, Acts 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in One Place, 
Acts 2.1.  so All with One Accord: (Unity is a Preparative for Sanctity, and holy gifts seldom are bestowed on such as love Divisions) the promised Comforter is performed to Them: given some ten days after Christ's Ascension, (when Re-promised.) God often heareth prayers, which He not answereth presently: ten days after:  Apostoli or ationibus se aptos Adventui praepararent: that in mean time the Apostles might with prayer, and other pious exercise, prepare for so Divine a Guest, & render themselves fit Temples for the Holy Ghost. Hodiè visibiliter, apparuit Invisibilis, as on this Festival, the Invisible himself, appeared visibly: and now, as one observes, all the three Persons of the Sacred Trinity have, (as it were) bodily manifested themselves to man: God the Father to Adam, to Moses, and the Patriarcks: God the Son exhibited himself in humane flesh, to, and for all the world; and here the Apostles are so unanimously, so devoutly met; as that the Holy Ghost thinks good to be of the Company: where but observe the Act, and the Concomitants; the Person, and his Attendants: 
Ludolphus in locum.  Spiritus Sanctus in variis figuris, pro varietate operationum; The Spirit to emblem forth his variety of operations, cometh here accompanied with several remarkables: and first, a sudden sound from Heaven beginneth the wonder Sonus hic symbolum, Sonitus Evangelii: and this found was but the Symbol of the Apostles Doctrine: whose sound went into all lands, 
Psalm 19  Psal. 19 I say, the Preaching of the Gospel, through the world after this Receipt, was but the echo of that sound: next, there was Flatus vehemens, a mighty wind; and that was the wind that bloweth where it listeth, à carnali Palea Corda purgare. A wind that is, and need be mighty, to blow away the chaff of all Carnality, and teach an holy Impetuousness, against the strong holds of Sin: Then after these two Ushers, cometh the Spirit himself, in cloven Tongues like Fire: 
Three grand Questions.  where I resolve all into these three Queries, Why the Holy Ghost here pleased to descend in Fire? why in tongues? why in cloven tongues?  
First, Why in fire? for to some, it may seem strange, to hear of a fiery Comforter: Did not Sodom and Gomorrha? 
2 King. 1.  did not Elijah's Enemies find that a Destroyer? and were not some of the Disciples themselves chid by their Master, for such fiery zeal? 
2 Pet. 3.  And shall not that same angry Element, make one day a bonfire of the world? Talk we then of such a Comforter? yes. When God is in the fire, the veriest bush shall not consume: and yet mistake not this, as meant of real fire, such as is comburent, it being but a Tanquam; only like it in appearance. So the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (in the Genitive) Tongues, like as they had been of Fire; 
à Lapide, & Cajetan: in locum.  and this Tanquam notat similitudinem, non veritatem; this word imports Resemblance, not Reality of fire: Speciem ignis habens, having indeed a show of fire for Colour, Light, and Motion, but without combustion: And He appeared like fire, rather than aught else: Propter Lumen pariter & Ardorem: To show, He gave both Light and Heat to his Apostles; (i. e.) both zeal, and knowledge: Heat, for God detesteth cold devotion, nay, but a lukewarm one. Nauseam create, 
Rev. 16.3.  maketh his stomach rise, Rev. 3. He must have continual fire burning on his Altar, (much more than Vesta) ardent love, and fervent zeal, always in the hearts of His Disciples.  
2dly, Like Fire for light too, and that a double one, viz. of charity, & knowledge: to give knowledge of salvation to them that sit in darkness, and the shadow of death: and too, of good example, to shine before men, that they seeing our good works, 
Why in fire?  may glorify, etc. So that this holy Fire commendeth each of the Apostles to the world, as Christ did Saint John Baptist, both for a Burning, and a shining Lamp: and indeed, He that hath knowledge or charity without zeal, is but too like the Glow-worm, he hath some cold splendour, without heat or efficacy! whereas, who so hath zeal without the rest, (as now a days too many such blind mettled Horses!) They are so far like Hell fire, that they burn, and give no light! but in whose breast soever they are united, such are baptised with the Holy Ghost, and with fire: Again, Fire is a bright Hieroglyphic of Grace; I, those Septem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the seven chief Donatives of the Holy Spirit, are not frigidly demonstrated by Fire: grace 1 as first, Purgat: Fire, you know, purifieth the Gold from dross; so doth the Spirit by the gift of Love, purge out the old Leaven of Malice and Hypocrisy, turning all Injuries into a Golden Patience.  
grace 2 2. Liquefacit. Fire melteth most obdurate Metals, and mouldeth them into any Figurations: 
The seven Graces of the Holy Spirit.  So doth the Spirit by the Gift of Penitence, dissolve our steely Hearts, (conforming them to Christ, and the best Patterns,) making them flow through our eyes, like a Celestial Spring.  
grace 3 3. Consolidat. Fire constipateth and hardeneth the clay, so that no Rain or storm can injure it: and so doth the Spirit by the gift of Patience, confirm and fortify us against all Afflictions.  
grace 4 4. Decorat. Fire maketh new and burnisheth the Mines, So doth the Spirit by the gift of Knowledge, Adorn and Beautify the Minds of men.  
grace 5 5. Elevat. Fire carrieth up vapours, and things of lighter Nature, with its ascending motion: So doth the Spirit by the Gift of Faith, raise our Desires, and sublimate our Endeavours towards Heaven.  
grace 6 6. Illuminat. Fire imparteth light to all that are about it: and so doth the Spirit, by the Gift of Wisdom, enlighten the Understanding, and direct the Practice.  
grace 7 Lastly, Dulcorat. Fire (you know) sweeteneth, and preserveth things from corruption: So also doth the Spirit, by the Gift of Prudent Innocence, sweeten our whole life into a continuail Feast, and keepeth Souls entire from spiritual Putrefaction. In a word, our great God himself is a Fire (saith Scripture) to the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 4. which Saint Paul translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Deut. 4.2.24. Heb. 12.29.  Hebr. 12. (i. e.) an eating fire (to Sodom and Gomorrha, Nadab, and Abihu, to such Stubble:) a Consuming Fire, but to the Faithful, to the Penitent, (as here) Ignis illuminans, a Light unto their Feet, and a Lantern to their Paths, to guide their steps into the way of Peace; Peace temporal, spiritual, and Eternal: And now the Question of this Fire, is extinguished, admit here a few words of Tongues; that's the second, Why in Tongues! the Holy Ghost was pleased formerly to Appear in the mild Emblem of a Dove: viz. when he flew down on him, who was as void of Guile, as that same bird of gall: but now, pointing out the effect, by the external cause, he speaks his presence in the form of Tongues. But, as before of Fire, so neither must we here imagine real Tongues, but their Similitude; non carneae linguae (saith my Author) these were no fleshy tongues; 
Gorran in locum.  no, those had been too gross, incongruous Representatives of the subtlest spirit; these were of a rarer substance, suppose of purest air condensed into this shape, and lightened from above: so that as before the Spirit descended Sicus Columba, Matth. 3. but in the likeness of a Dove, so here no more than tanquam linguae; only in the similitude of tongues; 
Why in Tongues?  and in them specially, ut qui Intellectui Lucem, Ardorem Affectui, Ori verbum ministraret, in Tongues above all Figures, that he who had given light to their intellectuals, and fervency to their affections, might now also add a voice, and expressive faculties to the tongue, without which all abilities are but like the talon in the napkin, & the napkin hid in the earth! Jewels locked up in a Cabinet, whose key is lost: 
Act. 24.  Elocution being the Orators primum, secundum, tertium, expression the ornament of all; here is therefore opened to them a door of utterance. Caeperunt loqui variis linguis, Act. 2. They spoke with divers tongues as &c. these tongues than betokened the Gift of languages, whereby they were enabled to perform that great task Christ had set them, 
Mat. 8.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, go forth and teach, etc. See, God never giveth a burden, but withal strength to bear it: if he will have them teach, He will furnish them with Tongues; else the Apostles themselves (you see) were not to go from Jerusalem, and preach, till they had received the Tongues: yet how many in this daring Age, praecipitate into the holy Function, before any Receipt of the Holy Ghost in Tongues? of as many languages, as their Mother, without ever waiting as the Apostles here, or perhaps, scarce once seeing the place where they are bestowed, an University! But on the other side, no sooner have the Apostles here received the Gift, but like good Stewards, forthwith they employ it. Men ought to make a timely use of their endowments (still moving in the proper Sphere of their vocation.) And what have They to answer for, that have received this Gift of Tongues, and yet are dumb? 
Psalm 39  I mean not that enforced silence, which now many a David keepeth, not without pain and grief for it! which Sin shall light on its Imposers: but for voluntary Mutes. I am sure, 
Isai. 56.10.  the Prophet gives them but a biting Character, Isai. 56. and Saint Bernard, (as seriously, as wittily,) on that 12th of Matth. ver. 36. Of every idle word, etc. Etiam otiofi silentii reddenda Ratio: 
Bernard. in Mat. 12.36.  as of idle words, so of every idle silence, (saith he) must an account be given: here they immediately began to speak with tongues, as etc. Straight the whole multitude of strangers, (Parthians, Medes, and Elamites, Romans, Jews, Mesopotamians, Syrenians, Cretes, and Arabians,) all in a general wonder, acknowledge them speaking in their own tongues, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magnalia Dei, the Wonderful things of God: And it may pass for one of those Magnalia, the sudden Rise and strange Growth of the Church immediately there upon: how from that Embryo, In Jury is God known, it commenced, as it were, per Saltum, into a full stature by Proselytes of all Nations, and daily numberless Additions: This brighter Moon, doth wax, & may she know no wain, 
These Tongues speak the converlion of the Nations.  but still increase, till she be multiplied unto her Full of Glory: the Spouse, (I say) that until then, like Jacob beyond Jordan, was but obscure, and of small Retinue, able to plead but little visibility; but here, like Him again, having once passed some bitter waters, can challenge either Stars, or Sands for Number: singing now, Laudate Dominum omnes Terrae, Praise the Lord, all ye Lands. I. Quid Linguae Gentium, nisi conversionem Gentium? 1. What else do the Tongues of all Nations here import, but the conversion of the Nations? Again, whereas at first all languages save one, were as a curse for sin, 
Gen. 11.  Gen. 11. a punishment of pride; & none of them, as yet (by some) thought holy, unless the three inscribed on the Cross of Christ; viz. Hebrew, Greek, and Latin; why here, were all the other sanctified by this appearance of the holy Ghost in Tongues? for which Let all Tongues and Languages, Kindred's and Nations, (especially that enjoy these Fountains open, and not stopped up by envious Philistines,) ever sing praises to the Lord, and speak good of his Name, for so affording them his word, in their own language, as a Means and Message of their Salvation. Lastly, The Tongue too, is an Instrument of Taste, as well as Speech, Distnguit sapores, sapidum ab insipido, dulce ab Amaro. So doth the Holy Spirit rectify the Palate of the soul, hereby teaching her to relish Good, and disgust Evil; to prefer a bitter wholesome to a sugared venom: 
1 Cor. 2.22.  to taste and see how gracious the Lord is, Psal. 34. whereby the natural man (saith the Apostle) as wanting this same holy Tongue, Non sapit quae Dei sunt; Discerneth not, savoureth not, the things that are of God.  
But one may speak too much even of the Tongue itself: and therefore now I will cleave off my discourse from the Linguae, to the Dispertitae, The third Querie? Why the Holy Ghost was pleased to descend in cloven Tongues? And this Dispertitae, some take to be no more than Distributae, Tongues divided, not in themselves, (they mean) but among their Receivers. Ita ut Quisque suam habuit; So as that a Peculiar Tongue sat upon each of them. But there is more in the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifieth such as were divided from the midst, dimidiated, as it were, byforked Tongues, in specie Ignis (saith Goran.) 
Gorran in locum.  These imitating Fire likewise in its pyramidal Figure, may easily be conceived to spread into a Bipartition: And what did the two Branches hereof intimate, but the equal mixing of the Law and Gospel? for the conversion both of Jew and Gentile? In the old Law, you know, the dividing of the hoof was an argument of cleanness, 
Levit. 11.3.  Leu. 11. and the Serpent also that emblem of wisdom, (to which Christ schooleth our Imitation, Matth. 10.) hath Linguam bifurcatan, 
Matth. 10.16.  a kind of a forked tongue. Here therefore, why may not the cleaving of the tongue, be an apt Symbol of sincerity? Sure; that tongue which rends itself off from worldly, and corrupt communication, and settleth to God's praises; is one of the Holy Spirit's cloven tongues. For the Devil too playeth God's Ape, and hath his cloven tongues. viz. those that love division, flattery, and dissimulation, as well as his fiery tongues: viz. such as love lying, slanders, oaths, blasphemy, and imprecations! And these likewise, I fear, may all Nations hear: (I am sure ours may, almost in every corner,) speaking in their own language, Horribilia Diaboli, the fearful works of the Devilll But not to proportion my discourse of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to the Sin of Tongues, lest I be infinite, or rather uncessant: but in stead thereof, let us take a more necessary glance of the number here, the Holy Ghost descended on: For we read of 120. assembled, Acts 1.15. But Beza, and some others, restrain this Advent of the Spirit, 
Acts 1.15.  to the Apostles only, because indeed the promise was made to them; and He led them forth at his Ascension, and the Grand Charge was laid on Them, Go forth, and preach, etc. yet for all this, the stream runneth th' other way, C. à Lapide, with a cloud of witnesses, affirms the Holy Spirit shed on all that Company, but not without Discrimination: 
In locum. Acts 1. cap. 10.47.  and this argued first from that Question, Acts 10. Who can forbid water that these should not be baptised, having received the Holy Ghost, as well as we? besides, we know, more were to preach the Gospel, than the Apostles; 
Luke 10.1.  He appointed other seventy, Luke 10. and they then had need of tongues; But then here may be objected, that there must be divers women in this Company, besides the blessed Virgin, 
Acts 1.14.  Acts 1.14. and They (not permitted to speak in the Church) needed not this gift of tongues: but we may thus salve the scruple; The Holy Ghost here probably descended on them all, Apostles, and others; men and women: 
Joel 2.28.  according to Saint Peter's exposition of that place of Joel, Effundam Spiritum, I will pour out of my Spirit upon all flesh; your sons, and your daughters shall prophesy, 
Acts 2.17.  etc. Acts 2.17. (which he there appropriateth to that every business, to take off the enthusiastical Pretences of this Age,) yet all this, not to the same end, nor in the same degree; as one that was present there; Saint Paul will tell you 1 Cor. 12. 
1 Cor. 12.8.  To one was given (by the Spirit) the word of wisdom; to another the word of knowledge by the same Spirit: To others the gift of Faith, to others Prophesy, to others the Discerning of Spirits, (as was most necessary to their several conditions) but to the Apostles, and to their Helpers, the higest Degree of Illumination, Diversity of Tongues, and Interpretation of Tongues, because they were to convert the Nations. 
Serm. 69. de Temp.  So that we may conclude it gratefully with St. Augustine; Spiritum sanctum, à Christo promissum duodecim Apostalis; datum numero decuplato: O the great Fidelity and Liberality of Christ, that promised a Gift to 12 Apostles, and performeth it to ten times twelve, which is 120. teaching us to be spaing in protestations, ample in performances; not like Antigonus, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whom it is said, he never denied any thing was asked, nor ever performed any thing he promised; but like David, to keep our word; though it be our loss, it shall be our Gain a better way; 
Psalm. 15.4.  it is a Qualification of a St, & an Imitation of Christ (you see) who here promised his Apostles only, & filleth all of them with the Holy Ghost: And while they are thus filled with the Holy Ghost, some mockers are so empty of him, as to say; the Apostles are filled with new wine, Acts 2. 
Acts 2.15.  If They did not, sure enough, their Successors shall never want Censures and Derisions: but Saint Peter confuteth them from their own experience, it being but the third hour of the day, ver. 15. Wine was not their mocker, but the Jews; yet Saint Bernard confesseth it, with a qualification: Verè Ebrii vino novo. 
Saint Bernard. in Festo.  They are drink indeed, with new wine, (saith He) but such a new wine, as those old bottles, the unbelieving Jews, were neither worthy to receive, nor able to contain, being a wine poured out by the true Vine Himself, by Him that trod the Wine-pesse alone! Vinum Cor Laetificans, non statum, mentis evertens, such a wine as made glad the Heart, without any disturbing of the brain. The Apostles had had a sour Drawght on it, by their Master's Absence; now therefore, they receive the wine of comfort: and this, me thinks, may cheer our patince, to see it is Christ's Method, to keep the best wine till the last; here then, what if we must taste of sorrows cup, while we are sure hereafter to have our water turned into wine; our tears into eternal joy? for what I say unto you (saith Christ) I say unto all: and that is, Non relinquam: 
John 14.18.  I will not leave you comfortless: To which end let us fervently and frequently say unto him again in the Prayer of the Church; O God, make clean our hearts within us, and take not thine Holy Spirit from us.  

POEM. 18.  
THe Sun of Glory, being now in's height  
Shines forth on His, in a Meridian Light.  
And lest Griefs for his Absence strike Them mute,  
An inspired Tongue doth each of Them salute;  
And the World's Charity grown Cold and Dead  
With fire from Heaven, is here Re-quickened.  
Christ's Promise meets th' Apostles Union,  
Which Those share not that love Division:  
A Spirit of Comfort, various as our Griefs,  
Proportioning them all with fit Reliefs;  
A Spirit of strength for to support the weak.  
And bind up wounded hearts, when like to break!  
A Spirit of Amity, and sacred love,  
Uniting Lower envies, from above:  
A spirit of Aliment to hungry Souls,  
Cheering with Manna, and true Nectar bowls.  
And now all Persons of the Trinity  
Have, at times, to man appeared visibly.  
Two Heralds here, usher the Spirit's way,  
A mighty wind, and Sound: fit to display  
The Gospel one, whereof the world must Ring;  
men's carnal chaff, the tother winnowing.  
Then doth Himself in fiery tongues dispense,  
Heaven takes Some, as some That, by violence.  
Hither a Question pertinent belongs,  
Why he descends in Fire, and cloven Tongues?  
A fiery Comforter must needs seem strange!  
shall not that angry Element once change  
The world to cinders? True, and yet presume  
While God's i'th' Flame it shan't a Bush consume.  
The Light and heat of fire best emblem forth  
Knowledge and zeal, all true Apostles worth;  
Science, without zeal, Ape's the Glow-worm well,  
But zeal without that, Heat without light's Hell!  
The seven chief Graces of the Spirits desire,  
Not frigidly demonstrated by fire,  
The fire doth Gold from its dross purify,  
The Spirit doth, by love, purge enmity:  
Fire melts the most obdurate Mines, you know,  
The Spirit by Remorse, makes heard hearts flow!  
Fire hardeneth clay against the injurious storm,  
The spirit by patience, doth sad hearts confirm:  
The fire makes new and burnisheth the Mine,  
The Spirit by knowledge, makes the Face to shine:  
By fire, to things ascending, motion's given;  
The spirit by Faith too, makes Souls tend to Heaven,  
The fire to all about it light imparts  
The spirit by wisdom doth irradiat Hearts:  
Fire too preserves things sweet, not still consumes,  
The spirit by Innocence our life perfumes.  
But why now was this fire shaped into Tongues?  
To speak those grand abilities, that Throngs  
Converted unto Christ, throughout all lands,  
Drawn by such Eloquent and pious bands,  
Without which Door of utterance all Gifts Crossed,  
And like Gems in a casket, whose key lost!.  
But hence all Nations sweetly wooed, do come,  
T'hear News from heaven, in their own Idiom;  
But Satan too his fiery Tongues hath spread,  
Whose fire, by Fire, shall be extinguished!  
But cloven tongues, these of th'Apostles were,  
Mixing (that is) Law, Gospel every where:  
And by that double Forked Reflection  
Pointing out Gentiles, Jews conversion:  
The parting of the hoof did cleanness show,  
The Serpent's too a cloven tongue, we know,  
Christ's school of wisdom; then the tongue that's clean  
From putrid talk, 's the cloven tongue we mean.  
Thus Christ's and David's word, both made good then  
When Christ gone up, showered down these gifts on men.   

The COLLECT 
The Epistle. Act. 2. v. 1. to v. 12.  
The Gospel. Joh. 14. from v. 15. to the end   
God, which as upon this day, hast taught the heart of thy faithful people, by the sending to them the light of thy holy Spirit: grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in his holy comfort, through the merits of Christ Jesus our Saviour, who liveth and reigneth with thee in the unity of the same Spirit, one God world without end. Amen.    

Upon Trinity Sunday.  
DISQUISITION 16.  
Immediately after that admirable Descent of the Holy Ghost forementioned (as it were) consequently ensued notice of the incomprehensible Trinity; even thereby given to the Church of God. But as the Apostle saith, Great is the mystery of Godliness, 
1 Tim 3.16.  1 Tim. 3. and This indeed one of the greatest parts of all that mystery, viz. the Distinction and yet Union of those three glorious persons of the Deity. Byssus Abyssum invocat. Here, one deep calleth upon another: A Theme fit for admiration, than examination: not visible in the Book of the Creature; where the Deity is seen  per speculum, as in a glass, only by reflection: No, nor presently legible in the Book of the Scripture, where God is seen,  per lucem, by a kind of light, more directly; you know Moses could see but his backparts, 
Exod. 33.20.  (and scarce them neither, they were so glorious) but this Distinction of Persons is, as it were, His Face; and accuratly to be discerned, is scarce an adequate object of this life, Exod. 33. And albeit the Bible begin, and run on still with his NAME in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, 
Gen. 1.1.  Gods created the Heaven and the Earth. Yet this determineth not three Persons, although it fairly contribute something toward it, and more than intimateth Diversity of persons, 
Gen. 1. Deut. 5.  even when applied to God Himself, Gen. 1. and Deut. 6. And some even out of the first Book of holy Writ, do probably argue that triple personality, from that first plural word of Gods created: that there are several persons hinted; and you know the act of creation, is generally & externally attributed to the Father (quod extra, according to us, for else to all the three indivisibly) God created the, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And in the second verse there is another person Particularised, viz. the Spirit, The Spirit of God moved upon the face of the waters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, by a cloud of witnesses, the Holy Spirit, and the first of John expoundding this same first of Genesis, brings in the second person hither, the Word: and saith twice for failing in one verse, All things were made by Him, 
John 1.2.  and without Him nothing. But to make good my word in Gen. 32. the Angel wrestling there, and blessing Jacob, is universally interpreted of Christ (to say nothing of those that came to Abraham and Lot, 
Gen. 32.  Gen. 19) And then you have all the three sacred Persons of the Godhead though not positively demonstrated, (for that would be a hard task) yet emphatically intimated in the Book of Genesis. And this is Effigiatio Ansarum (as one calleth it) as it were, a framing or finding out of Handles, which we dextrously lay hold of, in so high a Mystery: And others do as much from that of Job 1.21. 
Job 1.21.  Arguing the Trinity from his triple Benediction. The Lord hath given, The Lord hath taken away, 
Job 1.21.  Blessed be the Name of the Lord. Three Lords, you see, and yet but one disposer; there's Trinity & Unity: But this Germinatio Gemmarum, This putting forth of Buds and Blossoms in the Old Testament, proveth Protuberatio mammarum, a fruitful swelling of the Breasts in the New; where there are frequent and pregnant attestations: I shall need mention but some chief ones. 1 John 5. 
1 John 5.  There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost and these Three are One. What can be more manifestly expressed? For which Saint Paul is one of them that returneth gratulations, 2 Cor. 1. 
2 Cor. 1.3.  (at once witnessing the Trinity and praising it) Blessed be God (saith he) even the Father of our Lord Jesus Christ; the Father of Mercy, and the God of all comfort. In which alone we discern the whole Trinity. Here is the Father, and Mercy, which is his Son, and the effect of this mercy, the Spirit of Adoption, and then all three comprised, in the God of all Comfort.  
But alas! What is all this to your Rational men (as they call them) the handsome Compliment for our Modern Atheists; who (like Thomas) live not by Faith, but by Sense and Reason (if they mistake not) which is a way in some things, quite to destroy the Faith, That being an evidence of things not seen. And therefore Saint Austin saith, Rationem quaero, Fidem abnego? He that will admit of no Master but Reason, sometime presents a Fool to be her Scholar: though I know rectified Reason is the work of God, and in itself not contrariant to Piety, but being ordered and sanctified, is very advantageous to it; Yet not to be Relied upon, as any fit measure of the Principles of Religion; 
Natural Reason how far useful.  especially in such Mysteries, and sublimer parts of it: That too being so lapsed and depraved! Yet even those Minions of Nature, that is of second causes, may find some parallels of this sacred Riddle, even among the Creatures here below: the Snow, the Ice, and Water; and so above, the Light, and Heat, and motion of the Sun, have each of them a severality of existence, and yet as 'twere an Identity of Essence. And if aught can be found such in Nature's Inventory, why should we so stagger at the like in our Creator? Well, saith holy Austin. Tu ratiocinare, Ego mirer; Tu disputa, Ego credam: Critical Naturalist, (that leavest the master, and denominatest from the servant) Do thou argue on, I will admire this Mystery; Do thou dispute, I will believe it: by his own help, I do both believe this Trinity, and admire it: 
St. August. Confess. l.  Mira profunditas, Deus meus! mira profunditas! To go on with that sweet Father's warble: These Waters are of infinite depth, O God, unfathomable is their bottom! The bottom is to profess and to feel the distinct working of, the three distinct persons of the Trinity, Father, Son, and Holy Ghost: Rara Anima, Quae sciat, quid loquatur. Not one man, not one Christian of a thousand speaking of these mysteries, knows well what himself means; and those that know the most, saith he, Contendunt & dimicant, dispute and wrangle, assisting the common Enemies of Christianity, by their uncharitableness; while without love and mildness, none ever come to know the Unity of this blessed Trinity, or to see the visions of Peace; in the presence of this God, of mercy, peace, and love. And therefore as we receive benefits by apprehending God under these distinct notions of power, as a Father to protect us; of wisdom, as the Son to instruct us; of goodness, as the Holy Spirit to comfort us: So now must we, on the other side, take the more care, that we make answerable returns, of Love Obedience, Gratitude, and sin not against these Persons in their several Notions; either by neglect of any of them, in such as God sets over us; or by abuse thereof imparted to ourselves: As David in that Complicated sin, Psalm 51. where he offended against all the Three! First against the Father, by abusing that powwer which he had given him: Against the Son, by depraving true Wisdom into Craft and Treachery: Against the Holy Ghost, by contemning the Goodness, and Piety of Vriah's refusal: But let us rather imitate (both for their Contemplation and Devotion) those Crowned four and twenty Elders, Revel. 4. that incessantly sung that sacred Treble, Holy, Holy, Holy, Lord God Almighty, etc. For first, their Speculation proves the Trinity, and then their Devotion worships and adoreth it. Holy, Holy, Holy, which Was, and Is, and is to Come: Tenses and Persons both, you see, here speak the sacred Mystery of Trinity in Unity, 
Hieron. in Isa. c. 6.  and Unity in Trinity. Per hoc quod ter sanctus Trinitatem significat: per hoc quod subdit, Dominus Deus, Vnitatem. In that they sing thrice Holy, notes the Trinity; in that they add the singular, Lord God, notes the Unity. 
Respons add object. Arrian:  Or as Fulgentius. Quid est quod ter Sanctus dicitur? Cur semel Dominus Deus? What is the meaning of this Hymn so trebled, so singularized, but three distinct persons, and yet one only Lord God? (according to the Athanasian Creed, 
Athanasius contra totum mundum, & è contra.  composed against Arrius, and appointed ever to be read This Day) which Was, without beginning; which Art, of thyself without means; and shall be, for ever without end.  
Saint John in his Vision beheld one sitting on a Throne, which is God the Father, and at his right hand the Lamb, which is God the Son; 
Bullinger in locum.  and the sevenfold Spirit proceeding from both, which is God the Holy Ghost. Vnus potentialiter, Trinus personaliter. One in power and efficacy, Three in personality, etc. Therefore, after all God's goodness celebrated in other Festivals, now most worthily doth the Church honour the holy Trinity, the whole Trinity of Persons together, (as elsewhere in severals) Declaring the wonders that he doth for the children of men. Blessing and praising that same sacred Triad, with Saint Paul, and other Churches out of him, Rom. 11.36. Of him, and through him, and for him, are all things, unto him be glory for ever, Amen. 
Lib. Sent. distinct. c. 36. Ex Augustin, de Trinit. l. 6. c. 10  Where Lombard out of Augustine (for as one was the Master, so the other was the Founder of the Schools) saith ingeniously that these Prepopositions, Of, Through, For, are not to be confounded. For, Ex, doth denote the Father, of whom are all things. Per, the Son, by Whom are all things. And In, the Holy Ghost, in whom are all things. God the Father is the Fountain of all goodness, God the Son as the Conduit, and God the Holy Ghost as 'ttwere the Cistern. And therefore Remeent in Flumina Fontes. Let all our streams comfortable Blessings, return in Thankfulness unto our Fountain. As all our Fresh Springs are in thee, O GOD, so we desire they should also flow back unto thee. And therefore turning Contemplation to Devotion, Let us with the four and twenty Elders, here fall down before him that sits on the Throne, saying, Thou only, (O blessed Trinity) art worthy to receive Glory, and Honour, and Power; for thou hast created all things, for thy wills sake they are, and were created. Amen.  

POEM 19  

Mysterious, Blessed, and Sacred Trinity,  
Inspire thy Worm, that it aspire to Thee.   

Eternal Father whence all Being's spring,  
Deservedly thy Power they do all sing;  
Thy Providence too, echoing that power,  
Supporting, guiding all things made, each hour.   

How strong and sweet through all? How bright dost shine?  
That while all take their own wills none but Thine.  
While All things else then keep their first due Station,  
Let not Man fail the End of his Creation;  
Since Essence, Life, and Motion flows from Thee,  
Let's ' gratefully Return back all the Three.   

Blessed Lamb, that dumb before the Shearers were't,  
Give and Accept a vocal grateful Heart;  
And let the Golden Fleece of thy rich Merit  
Purchase us Heavens Kingdom to inherit;  
And loyal to it, make us own thy Power  
As Sovereign Lord, as well as Saviour.   

And thou, O sacred sanctifying Dove,  
Descend into our Hearts, with wings of love  
Hatching thy Graces there, that once fleged, we  
May back again to Heaven mount with thee.  
To nestle in that Rock, those Cliffs of Spice,  
And ever chant with Birds of Paradise.   

Mean time, what gift so fits this Three in One,  
As our Triangled Heart's Rendition?    

The COLLECT PRAYER. 
The Epistle. Rev. 4. v. 1. to the end.  
The Gospel. John 3. v. 1. to 16.   
ALmighty and Everlasting God, which hast given unto us thy Servants Grace, by the confession of a true Faith, to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity: we beseech thee, that through the steadfastness of this Faith we may evermore be defended from all adversity, which livest and reignest, etc.    

Upon the LORDS DAY in general.  
DISQUISITION 17.  
ALmighty God, as his mercies are not only private and particular, but public also and Universal; so will he not be contented only with Family Devotions (though those he seasonably expecteth, and accepteth) but also he will be honoured in the visible Congregation, of his Saints and Servants: and that too, not alone in those solemn Anniverssaries (which are as Constellations of our Gratitude, for blessings of the first magnitude.) But also for his Continual Mercies, which are as the Multiplied Stars, renewed every moment: And therefore doth justly challenge (although he need it not) our weekly returns of public Piety and Gratulation. And albeit His Glory be capable of no Accession (by us) or Diminution (according to that of Job, 
Job 9.15. Psal. 16.2.  and David) yet his Revealed will which is our Rule and Conduct, and his outward Name and Honour, claimeth our best public Worship and Devotion: and that with a special Memento in his fourth Commandment. Remember thou keep holy, etc. Where I shall not enter the Lists with the Sabbatarians, and their Antagonists, which undiscreet Combatants have rather wounded one another, than rescued the Sanctimony of the Day. Indeed, by their polemical Discourses, making more knots than they have untied; The Doctrine of the Christian Sabbath, being like a Skein of curious Silk, which with affected Hands they have so sullied, and be-ruffled, 
Athanas. Homil. 1.  that many well-meaning people know not how to make a right use of it: and it may well be feared, that Charity hath lost more by them, than Truth hath gained. And therefore waving the fruitless Controversy, I shall herein keep the Scope of my Whole Book, and endeavour briefly to vindicate the Piety of the Christian Sabbath.  
The Jewish Term is Sabbath, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Saxon appellation, Sunday; and the Christian, from Christ's Resurrection, the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i.e.) The LORD changed the Sabbath into his own day for a Seminary of the Gospel.  Lords Day; nor need either Denomination inject a scruple to wise men, so long as All retain agreement in the sanctification of it.  
And indeed (as Saint Austin well, though in another case) Desiderant auditorem, potius quam expositorem. The Commandments are so well known, and so often expounded, this especially, that we rather want Hearts to practise them, than heads to understand them. And this, you know, designeth both the Time and Place of God's holy public Worship, Levit. 19.30. Not as there were any inherent holiness in either, or any thing below) but only relative, (i. e.) as challenged by GOD, 
Athanas. Homil.  and by Man devoted: And so both are (the Time and Place) Holy Day, and Holy Place: Holy Sanctuary, holy Ordinances; both equally sacred, Levit. 26.2. You shall keep my Sabbaths, and reverence my Sanctuary, etc.  
Now, one that assisted the Reformation of Religion with as much Learning and Modesty as any, defines this Commandment well, to be Morale praeceptum de Ceremoniali. A moral precept wrapped up in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i.e. The Lord changed the Sabbath into his own day for a Seminary of his Gospel. Tract. 50. in Johan.  Ceremonials. For sure there was somewhat of both in it, the Ceremonial part not now in force, is first, the Precise seventh day from the Creation. Which (in cases of Travel and remote distances) is impossible to be retained, the same universally. Secondly, the strictness according to the rigid Letter. Thirdly, the Mode of hollowing it, with Oblations and Ablutions, etc. The Morality of it chief consisteth in these, First, the fixing of a Time for Divine public Worship. Secondly, That Time to be (at least) one day of Seven. Thirdly, that day to be hallowed by corporal rest, and spiritual Devotion, so that it is Morale quoad genus, Ceremoniale quoad speciem. 'tis ceremonial for the manner, albeit Moral for the matter. And this Precept is hedged in on every side, lest we should break out of its observance: Fronted with a cautiou or command (for it will bear both) Imperat & suadet, Remember thou keep Holy: it enjoins with persuasion; and then backed with Reasons, Reasons from both parties, God and Man, with some remarkable eminencies above other Mandates. They run either barely Affirmative, as the fifth; or barely Negative, as all the other: but in this both parts expressed, beginning with the Affirmative, Remember, etc. proceeding in the Negative. In it thou shalt do no manner of work, etc. The Breach hereof thus both ways met withal. Again, 'tis more extensive, it not only respects ourselves, but with a strange particularity, involves all our Relations even to five several Ranks, viz. Thou, thy Servants, Cattles, strangers within thy gates; the wife not mentioned, as being included in the first. Now every Master of a family, hoc habet Episcopale, quod habet curam animarum. hath so much of a Bishop in him, that he hath cure of souls, viz. care of those under his charge. As for this 'tis God himself commends Abraham, 
Gen, 18.19. Josh. 24.15.  Gen. 18. as all the good world doth Joshua's pious Resolution, Chap. 24. Lastly, 'tis more Alluring than the rest, more sweetly exciting, and that not only with more Reasons, but with Reasons more insinuative (those of the third and second Commandments, being formidable and menacing but of this wooing and Allective; as on our part (beside the indulgent Preface, Remember thou keep, etc. Six days shalt thou labour, etc. A permission, or remission of God's right who might challenge all) rather than an absolute command. For the Church upon occasion, saith Perkins, may separate some week days also for rest, and Divine Service, Joel 2. Yet this withal is no Commission (saith he) against idleness, every one being to live by the sweat of his Brows, faithfully in his vocation, 
Gen. 3.19. 1 Cor. 7.20.  1 Cor. 7. out of Genes. 3. Six days shalt thou, etc. God here as liberal to us as to Adam in Paradise. Of all the Trees but one; as Potiphar to Joseph, 
Gen. 49.  Let us answer with him. How can I deny in this one? Remember thou keep holy the seventh day: If I indulge thee six for thine own business, saith God, thou mayst well afford the seventh to my service, and that wholly holy: For as the Evening and the Morning made the first day, the second, and the rest of the week, 
The Reasons of this Precept.  so the Evening and the Morning should likewise make the seventh day.  
The other argument, and that a main one, is from Gods own example, who herein requireth no more than Himself performed; his own practice being the Commentary upon his Law (as becomes all good Leaders) For in six days the Lord, etc. and rested the seventh day. Rested, This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Figure of condescension to our weak capacities God otherwise not being capable either of Rest or Labour) and such indeed Saint Austin and others take all the description of the History of the Creation to be, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Gen. 1.  but a methodizing of it to man's apprehension; for 'twas all one to Omnipotence to make all the world in a moment, and every Species, as well as the light, with an easy Fiat, Let there be Fire, and Air, and Earth, and Water, & semel & simul omnia, all things at once existing out of them) but so marshaled in the story for our more orderly meditation of them; and our more regular imitation of this pattern, in our own transactions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Eph. 5.1.  Be ye followers of God, Eph. 5. (He means in proportionable actions) who framed the world in six days, and rested the seventh; rested from Creating, not from governing; from creating of new Species, and kinds of creatures; but not from making Individua, new singularities: for so is he always working, John 5. both for Corporals, and Spirituals. 
John 5: 17.  My Father worketh hitherto and I work. But to hasten, there is Sabbatum pectoris, and Sabbatum Temporis. That of the mind I shall mention in the close. The Sabbath of Time, among the Jews was either of days or years: and both those greater or less, the lesser every seventh day, and every seventh year: the greater when the Passover fell on the Sabbath (as at Christ's Crucifixion, John 19) and every fiftieth year which was their Jubilee. 
C. 19 C. 19.28:  We reflect but upon their less●… Sabbath of days, viz. the seventh day, and that the Artificial day, as John 11.9. being the space of 12. hours, from the Sun rising to the Setting of it: and so too may the Jews from evening to evening be understood. And this too the blessed Apostles altered, and by consequence abrogated as to the particularity of the day, herein led by the Spirit of Truth; and (as some think) by Christ's own example, John 20. Consentaneum est Apostolos mutasse diem: 
Melanct. Tom. 2. fol. 363.  'Twas necessary, saith Melancthon, even for this very cause, that the Apostles should change the day, to show an example of abrogating the Legal Ceremonies in the Translation of the seventh day. Which translation from Saturday to Sunday, is not by Patent in the Bible, but only by pattern; because cause the blessed Apostles usually met together on this day, 
1 Cor. 16.2. Apoc. 1.10.  Act. 20.7. and that assuredly by the dictate of the holy Spirit, and at least by the approbation of our Saviour, again & again, manifesting himself to be risen on the 8. day. So that however happily some will argue, and others grant, that an Ecumenical Council hath authority to constitute another day for public worship (as the second or third of the week) yet sure I am they can never have so good a Pattern, nor yet so great a reason for another day, as is demonstrated for this alteration; the Pattern being Christ and his Apostles; and the Reason our Saviour's resurrection even that wonderful work of our Redemption. 
Aretius' in 4. Mand.  Aretius picks out a mystery out of Christ's appearing on the 8. day. We labour 6 days in this life (saith he) the seventh being the Sabbath of our death, in which we rest from our labours, 
Rev. 14.13.  Rev. 14.13. and then being raised from the dead on the 8. day, Christ in his own Body (as then raised) shall reward every man according to his works, 
C. 20.13.  Rev. 20.13. The Jews than gave God the last day of the week, but good Christians better honour him with the first: they kept their Sabbath in honour of the world's Creation; but Christians in memorial of an higher mercy, viz. its Redemption, and therefore reason good, the greater work should carry away the credit of the Day: whose Duties principally consist in these two things, viz. A Rest from labour, and a Sanctification of that Rest. Non prosunt singula. 
Wherein the duties of the Lords Day consists especially.  If either of which be wanting, it makes one but like a Bird with one wing, or a Boat with one Oar, rendereth but a lame devotion; but juncta junant. Like two gloves, the one lost, the other is of little use, yet both together make themselves complete. First of the Cessation, Thou shalt do no manner of work, etc. (i.e.) No servile works of thine ordinary Calling, much less any works of sin: it must be a double Sabbath, from labour, & rom sin. And two sorts of people transgress here especially, First, such as employ Man and Beast upon that day, contrary to God's Design of Rest to both, by ordinary Coaching of it in fairest weather, and the nearest distances; while wise men cannot discern the Reason, why equal care should not be taken then to prevent all profanation, as well by land as water. Secondly, such as rest in their impieties (like Elements in their own places) idly spending this Day in excess and vanity: So that God is then, more than all the week beside dishonoured. 
In Rest from Labour.  Thou shalt do no manner of work, etc. 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 lawful as appertain to God's public worship, as reading Divine Service, painful preaching, administering the blessed Sacrament, and things subordinate thereunto, as Ringing of Bells, Sabbath days Journeys, 
2 King. 4.23.  etc. Acts 1.12. And beside these works of piety, there are works of Mercy lawful, both toward ourselves 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 lawful on the Lord's day.  as requisite, Luke 14.5. A third sort of works then lawful are those of present Necessity, which doubtless may be exercised by Physicians, Midwives, Shepherds, Mariners, Messengers, and Soldiers, 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 only, as may cheer not interupt Devotion: and then that reason given by Christ, may extend to all the forementioned, The Sabbath was made for Man, 
Mark 2.27.  & not Man for the Sabbath. But yet not for Man only, but for God chief (or which is all one) for Man spiritually, and to further his eternal 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 cloth 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 Sabbath as these, and a better than those that St. Augustine complains of, that do vacare nugis, Theatris, spectaculis & choraeis. That spend the day in sports and Interludes, Hunt 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 Sabbath 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 days to us) Calling the Sabbath our delight, Isa. 58. 
Isai. 58.3.3.  Not doing our own works, not thinking our own thoughts, or speaking our own words, etc. But resigning our Heart, Tongue, and Hand. (i.e.) our will, voice, and practice to the business 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 Sabbaths be gone? etc. that we may return to our Saecular advantages: No, but improving all we can the spiritual, (i.e.) Prayer, Reading, Hearing, and Meditating the sacred Mysteries of our Redemption. Prayer is the Jewel of God's Ear, the Tongue of Angels, the Dialogue between Heaven and Earth, 
Gen. 18●  Gen. 18. the Souls Ambassador with God, our Leaguer in Heaven, working against the States of Death, and Hell. 'tis 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 'twere, besieged with the public worship? Vis unita fortior. If our Domestic prayer be as a Brand in the corner, and keep fire; sure the public is as a Bonfire of Incense, a Sacrifice flaming up to Heaven, the very highest design of Christianity. The joint prayers of the Congregation, are a kind of reversed 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 gloss 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 Looker's eye. And therefore Search the Scriptures, John 5. 
John 5.39.  Those are they (saith Christ) that testify of me, in them you hope to have eternal life. It must be no superficial (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 Expositor: and lastly, Prayer will be an help to all the rest. And for more safety, keep in the shallows for Scriptures are waters wherein the Lamb may wade, as well as the Lion swim) and for deep mysteries go to an Interpreter, (i.e.) attend the Preacher. (Hearing and seeing are the two Disciplinary Senses.) 
Rom. 10.  Faith comes by hearing, and hearing by the word of God, Rom. 10. In hearing seek out the Wise Charmer, i.e.) the Orthodox Teacher, and be not of more appetite than digestion. Be not like the Corimandi, a kind of people, whose Ear covereth their whole body, as nowadays all for hearing, little for meditation, nothing for practice; having, as 'twere, the Rickets of Religion their heads swelled with knowledge, or pretensions; but their feet not walking accordingly! And therefore hear but with Christ's 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 practice will make it Otium sanctum, (as St. Austin calls the Sabbath) an holy rest, and so effect that Sabbatum pectoris, that double Sabbath of the soul (whereas that of Time is but a figure) viz. the internal rest of conscience, here in grace, and that eternal 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 Days? which doth surmount  
The rest, according to their Objects nature,  
As the Creator doth excel the Creature:   

This Day unyoaks the world, and ease bestows,  
Suspending of the Curse on sweeting Brows;  
A Day of unbought Indulgence, and Rest  
Of God's enacting both for Man and Beast.   

Nor yet must This Brute-acquiescence be,  
But the Souls Travel while the Body free;  
Though Jews o'th' Sabbath might not, yet We may  
Best gather Manna (Now) two showers a day.   

Oh let not Plenty and such Choice of Fare,  
Make us like Wanton Israel appear,  
Loath not this Heavenly Dew, but come and taste,  
Let not such Holy water run at waist.   

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 juice that's price of Blood:   

Sweet Festival of Heaven's Beneficence,  
Which now keeps Open House, and dost dispense  
The bounteous Doles of Mercy, unto All  
That Piously approach, and for them call.   

Great Market-day of Souls, Divinity  
On thee (as 'twere) holds a Monopoly:  
Come Buyers, God himself turns Merchant now,  
Leave Trades of Sin, yourselves his Chapmen vow;   

For though his Wares are, yet his Price not high,  
Pardon for ask, 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 tother her Decay;  
If Number have its Virtue, sure This seven  
Will most inchant a good Soul toward Heaven.   

The Lords Days (me thinks) make up jacob's Scale,  
The weeks the Empty spaces, whereon all  
Gods Right and Lefthand Blessings do descend,  
And by which Pious Souls to him ascend.  
Make then the Sabbath (here) so the Lords Day,  
That endless 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 be 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 Son's 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 immediately preceding Holy Thursday, or indeed but the four day's 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 spiritual Ascension, as God made the Day of Ascension a day of Giving, Psal. 68.18. so the Church made the time a week of Ask, as in the Gospel appointed. And therefore this is no spurious issue of Novel Superstition, but a venerable Institution of pious Antiquity, and sincere Religion, it being more than probable, that this holy custom was practised in the Church in (if not before) St. Augustine's days. 
Serm. 173. de Temp. tom. 80.  Witness his Sermon preached on Ascension Eve, and his Titles on some other Sermons. 
Magdeburg. cent. 5. fol 693. and 741.  De Dominicâ in Orationibus, etc. concerning Rogation Sunday, and of the second and third day thereof; & it is unanimously acknowledged by Authors of both persuasions, 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 Custom I find to be of two sorts, viz. from Occasions Natural, and Accidental: Those of accident were the great Afflictions and Calamities that befell those times, which made them haply 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 City, as a place which Heaven seemed to have destined to ruin! for then their Bishop before mentioned (as it became a Christian Prelate, 
Hooker Ec. P. l. 5.  neither void of council as yet, nor secure in himself alone, under such common perplexity) earnestly exhorted the remainder of the people, to prevent portended Calamities, by those virtuous 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 Litanies formerly in use, to their present Necessities and sad occasions: whose good success 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 show anon. And this I may call (as to us-ward at least) the Accidental cause of these Rogations; The general Troubles and Calamities of Nations. But besides these, there are some Natural Occasions of them (I mean) from God's 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) Nature's Carpet spread, enamelled with rare variety of flowers, and hopeful blossoms; Jam prata rident. Now the Fields stand so thick with Corn, (that we hope, in good time, to say on with David) they shall laugh and sing: Mean time then since our harvest is but in the herb, how ought we to solicit Heaven with our Prayers, and now to exercise this part of Primitive Devotion, our Rogation week; the want of which seasonable prayers, why may we not think, occasioneth unseasonable weather, oft turning the Heavens to brass, and the earth (like our hearts) to Iron? Letting lose the Mildew, the Caterpillar, 
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 mass of Profanation! Now is the season, that hazards are multiplied upon us, both from abroad, now every where being the time of preparation for War, 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 Latin called 
* A Rogando. from ask.  Rogations, which were of old the very strength, stay, and comfort of God's Church, in all times of afflictions and trouble through the world. And from Their Days travelling down to Ours, had by the way contracted some soil 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, complete and useful: and howsoever some most in love with their own ways, 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 sensual, 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 faithful men is such, as maketh every one to be interessed both in the good and evil, 
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 only knows, to whom only 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 nearest 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 bewail 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 express how much it doth grieve me, That things of principal excellency should be thus bitten at, by men whom God hath endued with Graces both of Wit and Learning, for better purposes.  

POEM 21.  
SHall not Rogation Week a Blessing crave  
Of him that promised, 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 Prayer:  
At this time of the year our proud Hopes swell  
Big as the Teeming Earth, than 'twould do well  
At once to praise the Author, and to pray  
No fatal Blast prevent their Mature Day;  
And that the Fruits o'th' Spirit may keep pace  
With those ' o'th' Earth, till  a Crop of Grace.  
Now too, the busy World doth each way move  
On her designs, of Enmity, or Love.  
Prayers then a needful Moat, that none invade,  
But that all visit us for Love, or Trade.  
But specially that no Spiritual 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 Litany, since Prayer  
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 used, and Suffrages;  
While Superstition now the former Acts,  
And Profanation t'other disrespects!  
Only some Relics left, Perambulation:  
But the Religious part on't, 's out of fashion.  
Happy that Church (herein) as once were we,  
Enjoys an harmless, helpful liturgy.   

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 merciful 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 mortal life, they may ever be defended by thy most gracious and ready help, through Jesus Christ our lord Amen, Amen.    

 depiction of Saint Andrew with diagonal cross (saltire) 
S. ANDREAS.   
Upon 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 Days 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 Ecclesiastical: and the Reason of that Reason is, because Saint Andrew of all the Apostles, first applied himself to Christ, 
John 1.5, etc.  out of St. John Baptists School, soon after Christ's Baptism, as is easily collected, John 1.40. etc. 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 John's Declaration, Ecce Agnus Dei. Behold the Lamb of God: strait they desire to wait on him, to converse with him, professing (by their compellation) that they had chosen him their Master, and desired to receive their Instructions from him.  
now Saint Peter was not that other Disciple (by the leave of his pretended Champions, for though the Scriptures name not who that other was, and there are various conjectures; yet the text at once manifesteth Saint Peter's absence, and his brother Andrews piety; piety in his first address to Christ; I and charity too, 
Doctor Donne Serm. 71.  in seeking of him up, and bringing him to Christ, vers. 41. He first findeth his own brother Simon, and saith unto him, we have found the Messiah, which is to say, being interpreted, the Christ, and he brought him to Jesus: so that here, that distinction doth but wrack the text, that saith Saint Peter came first ad Apostolatum, these two ad notitiam & Familiaritatem; that those in John 1. came first but to an acquaintance and conversation with Christ, but here in Matthew 4. these were called, 
Mat. 4.18, 19, 20.  to the Apostleship: yet to that conversation (which was no small happiness) Andrew came clearly before Peter; and to this Apostleship (here) Peter did not come before Andrew, 
S. Peter not the first with Christ.  for the text saith they came together; and therefore (I say) the Church celebrates the memory of Saint Andrew first of any Saint in the year; and after they have been altogether united in that one Festival of all Saints, Saint Andrew is the first that hath a particular day: he was Primogenitus Testamenti novi, the first Christian, the first begotten of the New Testament, for Saint John Baptist was between the Testaments; as Noah between the worlds, a kind of Isthmus joining both together: he had his conception, as 'ttwere, in the old Testament, for his coming and office in the womb of those Prophecies of Malachi, 
Mal. 3.1. Isai. 40.3.  and Isaiah, and so cannot be so intitely referred to the new Testament as Saint Andrew is. Like him therefore, Conversus, converte; being come to Christ thyself, call thy brother to him; Thou being converted, strengthen thy brethren: mos Apostolicus, mos sit Christianus. This was always the Apostles manner, and 'tis a very laudable Christian practice; and fortified from the very law of nature, all things endeavouring to the utmost to assimilate and turn things toward (if not into) their own nature; as you see in fire, water, earth, etc. And thus having considered Saint Andrews person, let us not take notice of his calling; and that the Epistle for the day acquaints us with, Mat. 4. 
Matth. 4.18.  As Jesus walked by the sea of Galilee, He saw two brethren, Simon which was called Peter, and Andrew his brother, casting a Net into the Sea: for they were Fishers; and in that act our Saviour found them, and called them to his service. Almighty God is wont to bless men especially when busied in their proper element, when well employed, and in their own vocations: 
Why Christ chose such for his disciples.  we see, our blessed Saviour (in whom were hid all the treasures of wisdom, Col. 2.3) did not choose the grandees of the world, big wits, high degrees, or authorities thereof; but Seamen, unlearned, and indocil, enured to a tempestuous element, less capable of civil offices than other men: and why did Christ take them? (having his choice sure, of all things he made.) First negatively, not that thereby was any scandal given, or just occasion of that calumny of Julian the Apostata, that he found it easy to seduce such poor ignorants as they were; for Christ did (when time served) receive persons eminent; eminent in learning, as Saul was; eminent in Authority, as Nicodemas; eminent in wealth and ability, as Matthew, Zacheus, joseph, etc. But first he chose such men, that when the world had considered their beginning, their insufficiency then, and unproperness for such employment, and yet withal, that greatest work, so far, and so fast advanced by them; nihil instrumentis, they might ascribe nothing to the instruments, but all unto the power of the workman (whose school soon rendered them sufficient) and so ever after, might cheerfully come in unto him, upon any invitation whatsoever: Christ to make his work the better prosper, in all ages after, proceeded thus at first: 
S. Augustine.  nec quaesivit per oratorem piscatorem (as Saint Austin sweetly) he sent not Rhetoricians to work upon these Fishermen; sed de piscatore lucratus est Imperatorem, but by these Fishermen hath reduced all those Kings, Emperors, and States, which have embraced the Christian Faith, these 1600 years, choosing the foolish things of the world to confound the wise, and the weak things to overthrow the mighty, 
1 Cor. 2.27. Judg. 15.16.  etc. 1 Cor. 2. and Prosper saith this was foretyped, judg. 15. by Samson slaying a thousand with the jawbone of an ass; when Omnipotence is the Agent, no matter what the Instrument; of Fishermen, Christ made them Fishers of men; but first they followed him; they came ad Discipulatum, before they came ad Apostolatum: they were taught and caught by him, before they taught & caught others; they straightway left their nets and followed him; the cheerfulness of which obedience, is exalted in this, that it was freshly upon the imprisonment of john the Baptist, whose Disciple S. Andrew had but lately been; and thence might easily have been deterred and averted; but the contemplation of sad examples passed, the apprehension of perils future, the sense of persecutions present, all cannot startle or retard those, whom the love of Christ Jesus works upon effectually; they followed for all that, and followed at the first word sequere; and but that one used to them, they left their Nets; they did not burn them (saith one) but at fit occasions again made use of them, john. 21. as Christ found them after his resurrection. 
John 21.1.  Perfecta obedientia, est imperfecta relinquere; not to be too diligent to the world, is the diligence God requires: that we defer not the making our Reconciliation with him; not sacrificing to our own Nets, of gain or pleasure! but leaving our Nets, vitia sunt retia (i.e.) our darling sins: multae relinquitis, 
Hab. 1.16.  si desideriis renunciatis; you leave your nets, if you renounce your vicious desires; whether they be covetous, 
Greg. magn. in Mor.  riotous, or Ambitious; and if Saint Andrew and others here followed Christ so in his poverty and humiliation; what a sin will it be, not to follow him sitting at the right hand of God? Saint Andrew followed him, both in life and death, preaching Christ, first in Scythia, and afterwards in the interior parts of Aethiopia, inur'd like jacob to the extremities of heat and cold! and after that (saith Alsted) he preached in Cappadocia, Galatia, 
Alstaedius in Chronol. c. 27.  Bythinia, and along the Euxine sea: (nothing difficult to a willing mind, much less to such a zealous diligence) last of all, in Thrace, Macedonia, Thessalia, and Achaia, where at length under Vespasian the Emperor, he had the double honour of dying 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 own 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 Christ's 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 diligence, he died  
As for, so like his Master, Crucifi'd!  
Thy call, O Christ,  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 Soul's 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 ourselves obediently to fulfil thy holy commandments, through the same Jesus Christ our Lord.    

 depiction of Saint Thomas the Apostle with spear 
S. THOMAS.   
Here the Plate.  
Upon the Feast of S. Thomas  
DISQUISITION 20.  
THat Church (which of all the world) kept to Saint Paul's 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 only 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 only by Saint John declared; 
Joh. 20.44, etc.  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 gracious Master; and therefore we may well accept his Testimony in the Gospel, 
Vers. 24.  for this day, john 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 Lord's 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 'twas 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 fondly imagine, through the wood and Iron of the doors) 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 Sepulchre, these doors 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 own 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 again, and Saint Thomas is the only 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 faithful (where the Ordinances are Orthodoxally dispensed) lest you fail too of Christ's presence, 
Matth. 18.20. Bern. in locum.  and remain under Infidelity: they that gather temporal Manna on God's 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 College of the Apostles. Non amat veritas angulos, sed stat in medio: Christ, who is Truth, seeketh no corners, no Conventicles; but standeth like virtue, 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.  'tis none of his light that is hiden under a Bushel. But albeit Saint Thomas his absence might be his own sorrow, yet may we be glad of it, his doubt occasioning our infallible assurance: so that he might invert that speech of his Master, 
Joh. 11.  John 11, to the Apostles, Lazarus is dead, and I am glad for your sakes, that I was not there: to us this Saint may turn it, saying, Christ lives, and I am glad for your sakes, that I was not there: that you might believe, through my incredulity: and that's his second fault, we may not call it Infidelity; it being but a particular act of dubitation, and no habit of Renunciation: Sins in our Nature, are like Circles in the water, propagating one another, to the utmost Banks of our life; we need be the more vigilant in preventing occasions of them: Saint Thomas his former offence drew on this; his absence caused Incredulity, and that passioonately expressed; Except I see in his hands the print of the Nails etc. Saint Cyril and others would fain excuse him, 
Apud Mald. in locum.  and so return the favourable accident of his dubiety, attributing it all to sudden passion, and nothing to Incredulity; as being extremely grieved that he lost the sight of his Master, fearing he should never see him again. From those words which he remembered, john 16.15, 
Serm. 156. de Temp.  Saint Austin also saith, that these words are but vox inquirentis, non negantis, the voice of an Inquirer, not of a Denier. Doceri voluit, Confirmari desideravit; while he speaketh thus (saith that Father) he showeth he hath a mind to be taught, a desire to be confirmed. Saint Ambrose too saith, that he doubted not here of the Resurrection, but the manner of it. These are charitable extenuations, but Truth himself reprehends him; be not faithless but believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed many circumstances heighten the infirmity, if not carry it above one. As first, He was one of the Twelve, as it were, a Master in Israel, a well- instructed Disciple. Secondly, that he gave no credit to the rest of the Disciples (though ten to one) coming within some danger of that of Christ, 
Luke 10.16.  Luk. 10. He that despiseth ye, etc. for he beleft neither. Thirdly, By suiting his ill thoughts, with as peremptory words, Except I see, etc. Except I put my Finger, etc. Except I thrust my Hand &c. (i.e.) Except I measure all (by all my senses) and find exact proportion, I neither can, nor will believe! And herein, to see the state of nature, how blind to discern the things of God 
Quid est fides, nisi credere quod non vides? Austin Tract. 20. in Johan. Heb. 11.1. Quo minus Argumenti plus Fidei videbat, Hominem confitebatur Deum. Aug. in loc.  And specially that hardest Article of the Resurrection, which to the senses (till Saint Thomas his experience) seemed but a Fiction: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerneth not the things of God, 1 Cor. 2. He hath his Faith at his finger's ends; and yet for all this, Christ treats him with so mild a Dialogue, working so mercifully upon him, as that his Sore was made his Salve, his low ebb became a flood of Faith; and what was in him but as a grain of Mustardseed, became a great and fruitful Tree; and let us be of those Birds of Heaven, that shelter under the branches of it: Let us so shelter, that we neither presume nor despair: not presume; for if the Apostles had their Slips, we may well fear falls! not despair, seeing how sweetly Christ here restored Saint Thomas to an eminent, and most exemplary confidence; My Lord, and my God and therefore 'tis a good caution, 
Memento peccati, ut doleas: 
Petrarch I de Rem. Dialog. 8   
Memento mortis, ut desinas:  
Memento divinae Justitiae, ut Timeas:  
Memento Misericordiae, ne desperes.  
Remember sin, to mourn, and mend:  
Remember death, that thou must end:  
Mind divine Justice, that thou fear;  
And mercy, that thou not despair.   
Then though thou be a Didymus (i e) a Twin, and but of half a Spiritual Birth, dubious, and of a wavering Faith, Christ will make thee a Thomas for perfection, as that Name signifieth) whose Faith shall be a comfort to thyself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfectus, ceu perfectio. Psal. 37.37.  and a pattern unto others: to which Christ leadeth him by a sensible Demonstration, vers. 27. infer digitum (using the method of his own terms, and exceptions, and thereby much convincing, much attracting him:) bring hither thy finger, etc. and put thy hand, 
Vers. 27.  etc. He knew well what Thomas had said, though absent, and that speaks his Godhead; he condescends to Thomas, and his other Servants weak desires, and that speaks his Goodness. I shall not think it here, worth while to mention that needless question, which many make a business of, whether Saint Thomas did actually touch Christ, or no? when we know it was his resolution, 
Vers. 25.  vers. 25. and our Saviour's offer, vers. 27. and for the Objection, 'tis said only Vidisti & Credidisti, Thou hast seen, and hast believed, an easy figure of Video pro Intelligo. absolveth the Riddle: to see, and to perceive or understand, are all one; and so all the senses may see, and interchange with one another. Videte & gustate, Psa. 34. 
Psal. 34.  O taste and see how gracious the Lord is. Let us touch him Spiritually, Col. 3.1, 2. etc. And yet more frivolous is that question, whether Saint Thomas his words were an Exclamation, My Lord, and my God: some Socinianized grandchildren of Arrius, may pretend them to proceed only from Passion, as an Exclamation, Lord, what is that I touch? etc. but the Text is clear; and by our Saviour's Interpretation, that to be Lord and God, vers. 28. 
Vers. 28.   brevissima sic & absolutissima Confessio (saith Bullinger) 'tis a short, 
Apud Calvin in locum.  but a sweet and absolute Confession, two words involving the two Testaments, the sum of the Creed: As much honouring Christ's Resurrection (saith one) as those three Kings, or the Wisemen did his Nativity; 
Austin his meditat. in Festo.  and with the like three presents (he means sure Spiritual presents) Tu es Dominus, there he confesseth him a King the Lord; Deus, that declares him God; and Meus, that presents him Man: and we may carry it yet higher, by the Emphasis in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord, and the God: for many in Scripture are so called, Magistrates and others; besides, in Opinion (as the Apostle saith) there be many Gods, 
1 Cor. 8.5.  and many Lords, 1 Cor. 8. but this the Paramount, Psal. 50.1. a very pregnant Text against unbelieving Jews, and misbelieving Arrians, Socinians, and others; my Lord, and my God: and not only God, but Lord also, hinting our submission to his Golden Sceptre, our obedience to him, as well as our belief in him: They, who are out at the Lord, must never look to be in at the Jesus! He is a Saviour to none, but unto whom he is a Ruler; if in that sense, then may they in the other say, My Lord and my God: and not only both Lord and God in general, but in a sweet particularity applied, my Lord and my God. 'twas the frequent speech of Luther, 
Luther's frequent saying.  that much Divinity was couched in Pronouns; these indeed bring all home in pious Application: so David, O God, 
Psal. 63.1.  thou art my God; and so the blessed Virgin, In God my Saviour: so here, my Lord, and my God; mine by Promise, mine by Stipulation, mine by Oath, mine by Gift, mine by Purchase, 
Ferus in loc.  mine by Participation; Tolle Meum, & Tolle Deum, as Ferus sweetly: take away this Relative, and 'tis as if there were no Antecedent; take away this propriety, and 'tis as if there were no such Lord in all the world, no Christ, or benefits by him! and Faith is it must effect this. Pray therefore each one, Lord I believe, help mine unbelief! that (however weakly) I may yet say truly, My Lord, and my God; with Saint Thomas, who did not only say it here, but Preached it to the utmost parts of the earth, becoming afterward Indiarum Apostolus, the Apostle of the Eastern Indies, converting the Nations of Tabroban and others, 
Alstaedii Chronol. c. 27.  to the utmost Ocean of the East (as Alstaedius writes) where (after a long pains and pilgrimage) he fulfilled his own words sometime spoken to his fellow-Disciples, joh. 11.16.) Let us also go, and die with him: changing only the Preposition not the Proposition; dying for him, being Martyred in the five and thirtieth year of Christ his Master.  

POEM 23.  
SAint Thomas day's among the Festivals  
Fit usher to the Natalitials  
Of our great Lord 'cause he above the rest,  
The Christian Faith, in humane hearts impressed;  
Where others Faith leads our Intelligence,  
His doubt instructs Belief from common sense;  
And what before was wrapped in Mystery,  
Is now Transparent, Handle me, and see.  
Learn of this Saint Christ's wounds to look upon  
As Earnest of thy Resurrection;  
His Finger points thee to that open side,  
Where thou mayest all thy Sins, and sorrows hid:  
Directs Thee to those Hands of victory  
That can protect, and Crown eternally:  
And these He to remotest Indieses taught;  
A richer Treasure than their own, he brought:  
Where he to save their better part, did stay,  
Till they his worse, with Martyrdom repay!  
What more could Man, then Travel, Preach, and Dye?  
All which did He, for Christianity.  
Perfection therefore justly Crown's his Name;  
Whence Christian Faith to such perfection came.   

The COLLECT-PRAYER. 
The Epistle, Eph. 2. vers. 19 unto the end.  
The Gospel, Joh. 20. vers. 24 unto the end.   
Almighty and everliving God, which for the more confirmation of the faith, didst suffer thy holy Apostle Thomas to be doubtful in thy Son's Resurrection: grant us so perfectly, and without all doubt to believe in thy Son Jesus Christ, that our faith in thy sight never be reproved. Hear us, O Lord, through the same jesus Christ, to whom, etc.    

 depiction of the conversion of Saint Paul on the road to Damascus 
The Conversion of Paul. Act: 9*  
* 3 And as he Journeyed, he came near Damascus, & suddenly there shined round about him a light from Heaven.  
4 And he fell to the earth, and heard a voice, saying unto him, Saul, Saul, why persecutest thou me.  
5 And he said, who art thou Lord? And the Lord said, I am Jesus whom thou persecutest, etc:   
The Plate here.  
Upon the Conversion of Saint Paul.  
DISQUISITION 21.  
ALbeit this day be not so fine, as others in the Calendar, yet is it a Festival altogether as solemn in the Church; and though it be not clothed in Scarlet as the rest, yet is there as good Spiritual entertainment provided for it; nay, and with this eminence above them all, that the Church Celebrateth the Conversion of none, but of Saint Paul: and good Reason for it too (though we read of multitudes, and some of them strange enough, yet no Conversion so miraculously effected, or so beneficial to the Church of Christ. This glorious story is recorded in the ninth of the Acts; being somewhat like that old Effigies in Diana's Temple, Tristis intrantibus! 
Act. 9  hilaris Exeuntibus; that was sad and Lamentable at the Entrance! but cheerful, and all joyous at the Exit: or like jacob's flock, all Ring-straked and speckled, Chequered (as it were) with black and white: or if without presumption, I might be his Herald, I should adventure thus to Emblazon his Coat of Arms: he beareth, a white Cross in a bloody Field, with the Wolf for his Crest, that badge of his own Tribe of Benjamin. 
A Cross Argent in a Field Gules.  But to his story Acts 9 where we may consider him as a Saul, and as a Paul; his Aberration, and his transmutation; his natural disposition, and his spiritual Conversion: the first appeareth both by indictment, and his own Confession; the evidence of the Spirit against him beginneth the Chapter. Saul yet breathing out threatening and slaughter, against the Disciples of the Lord; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Rage was as natural to him as respiration: and you see how he breathed others out of breath, in the former Chapter! a main Actor in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acts 8.1.  that great Persecution, that took off Saint Stephen and others, 
Saint Paul's natural disposition.  and thereby occasioned that sad Dispersion! which yet Omnipotent wisdom turned to an advantageous Propagation of the Gospel; but Saul here, had a contrary design, desiring Commissions; not staying till they were sent him, but like our forward Zealots Petitioning for mischief; 
Acts 9.2.  to persecute both Sexes without equity or pity; that if he found any of this way, 
Inordinate zeal is no better than Fury, and well numbered among the fruits of the Flesh, Gal. 5.20.  i.e. Christians, whether they were men or women, he might bring them bound to Jerusalem; thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as many now adays Translate it) He made havoc of or was exceedingly mad against the Church! and this is the Indictment of the holy Spirit drawn up against him; all which upon the matter, he confesseth; habetis consitentem reum. 
Chap. 22.4.  Act. 22.4. I persecuted this way unto the Death; I bond and delivered into Prison both men and women: and Act. 26. 
Chap. 26.11.  I punished them in every Synogogue, and compelled them to blaspheme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and was exceedingly mad against them, and persecuted them even to strange Cities! and what could be more said, or worse done? He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a grand persecutor! yet when he was in his height (as Christ's method is, to come in at an extremity) even than saith Christ unto this Tempest, Be still, and to this unclean Spirit, Come forth: and in this sense especially doth Saint Paul call himself Abortivum, one borne out of due time, 
1 Cor. 15.8.  1 Cor. 15, etc. I say, when he was trooping to Damascus, the Lord of Hosts encountered him, and conquered him into a more than Conqueror; 
His Conversion.  when this Sun (in his own esteem) was in his very Zenith, in his scorching Meridian, than Christ said, Siste gradum, stand still, or go down rather, set at noon: which was his transmutation (our second Considerable) his Conversion, Acts 9 and 4. where in the third you have the manner, and in the fourth the matter of it, 
Acts 9.3, 4.  suddenly there shined round about him a light from heaven; 
Verse 3.  Divine Illumination is the sole efficient of man's conversion. There is no Deriding or Censuring of any; no despairing of ourselves, or others, touching Conversion; we know not how soon, or suddenly the light may shine from Heaven; yet much less is there any presuming on such singular examples (for the case may differ:) the good Thief was converted at the first Call and Saint Paul here at the first Illumination: Take heed then of both Rocks, Scylla, and Carybdis; and thou shalt escape Demetrius his Shipwreck of Faith and a good Conscience; 
Vers. 4.  next in the fourth verse, he fell to to the Earth, and heard a voice from Heaven, etc. Humiliation is a Christians way to exaltation, and brings us even to a Conference with Christ: Saul, Saul, why persecutest thou me? and mark the happy consequent of such Antecedents: viz. Remorse Obedience, readiness, vers. 6. 
Vers. 6.  And he trembling and astonished, said, Lord, what wilt thou have me to do? acting according to all those directions following in the ninth Chapter, which the Church appositely appointeth as this day's contemplation.  
And here, was a strange Trasmutation wrought, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wolf, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man.  a kind of transubstantiation, contrary to the world's Lycanthropy (whereby too oft one man becomes a wolf unto another) for here ex lupo agnus, a very wolf is made a lamb; ex vepribus racemus; a Bramble becomes a Vine, and cockle itself, good wheat: here as 'ttwere, Is Grapes of Thorns, and Figs of Thistles, a Pirate becomes a Pilot; the mouth of Blasphemy, here becomes Christ's Orator, and Satan's Trumpet the Organ of the Holy Ghost, Quantum mutatus! happy all those that find but any degrees of such changed Affections, as our Saint Paul did here, that can say with him, as to evil, not I, but sin that dwelleth in me! and as to every good, not I, but Christ that liveth in me: 
Rom. 7.20. Gal. 2.20. Rom. 9.3.  not to speak of the raptures of his piety, Rom. 9.3. that seraphic zeal by which he could have wished himself an Anathema, for good of others, and increase of Christ's Kingdom; that it may well be said of him, that ex novissimo primus, ex abortivo perfectus, that of the last Apostle he became the chiefest, and of Abortion, a man of the most eminent perfection, 2 Cor. 5. in Coelis Homo, in Terris Angelus (saith one of him) he was a man in Heaven, 
2 Cor. 11.23.  not only by his Conversation, but in his rapture, where he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words; and while yet upon the earth, 
chap. 12.4.  he was a kind of Angel; insomuch Origen saith that many thought him to be that Holy Ghost, which Christ had promised to send after his departure. From what a lowness was Saint Paul here raised? unto what a height? see, what strange Changes here Grace can effect? what then can Glory! be therefore like him, always obedient to the Heavenly vision, whether in his word, or secret motions; that so you may be renewed in the Spirit of your mind: till each one with Saint Augustin, come to his Ego, non sum Ego. I am not now the same as heretofore; and that so made appear, by redeeming of lost time, and by a bettered Conversation, as Saint Paul did, 2 Cor. 11. in labours more abundant, 
2 Cor. 11.23.  etc. quot verba, tot tonitruae. Higher, his words were like Thunder. And one of Saint Augustins three chief wishes was, Paulum in cathedra; 
Prud. Enchirid.  To have heard Paul out of the Pulpit, or seen him in the chair. 
Hic Lupus ante rapax, vestitur vellere molli:  
Saulus qui fuerat fit adempto lumine Paulus.  
Mox recipit visum, fit Apostolus, ac populorum  
Doctor, & ore potens Corvos mutare Columbis.  
He's now a sheep, that was a wolf before,  
And Saul being blinded, makes Paul see the more.  
His sight received, the Gentiles Doctor preves;  
His holy Rhetoric turns Rav'ns' Doves.   
Thus our Saint Paul, though he arose a Red and fiery Sun of persecution, yet was his Meridian full of miraculous splendour and Illumination, and his setting with more blush of penitence, and passion! vindicating his former time, and mistaken zeal, with multiplied labours, in propagating the true Gospel: so that while other Apostles had their particularly designed Circuits, totum pariter Mundum Paulo: He was more than any, the universal Bishop; and had the whole World for his Diocese, left to his peregrination, and which indeed (as the Sun in the Apostles Zodiac) he did run through, or the most known parts of it, viz. Seleucia, Phrygia Pamphilia Galatia, Macedonia, Athens, Corinth, Ephesus, and the rest of the Grecian and Asiatic Churches; besides the Mediterranean Islands: Cyprus, Crect, Malta, etc. with the Continents of Spain, and Italy: in which last (after as large a Catalogue of dangers as Endeavours, he had his Quietus by the Sword of Nero, about the 67 year of Christ his Master.  

Poem 24.  
BOld Poetry durst never feign a change  
Like this Conversien; yet as true, as strange!  
That sings of Men turned Beasts, but this doth paint  
A Ravenous Wolf turned Man, and that man Saint;  
Even Paul himself, that breathed Destruction!  
Here proves a Vessel of Election,  
Whence flow Balsamic oils, such to restore,  
As his wild zeal so wounded had before:  
Posting on he's struck down that he might Rise,  
Blinded with Light, but yet to mend his Eyes;  
First Heaven stoops to him, he next soared to That,  
And mounted higher, for being thus thrown flat,  
For he that erst did to Stephen's Death consent,  
Instructs all to Believe now, and Repent:  
And who to Bonds and Death once, Jews betrayed,  
Is now great Doctor of the Gentiles made;  
And with strange Pains, and Perils doth Redeem  
His former Actions, Time, and lost Esteem;  
Compassing Sea and Land, to effect this  
In others, divine Metamorphosis.  
O may the same, Celestial Bridle check  
Our galloping corruptions, and pull back  
Our ranging hearts! Lord strike us so to ground,  
That we (thy Tennis-Balls) to Heaven rebound;  
Dazzle us with thy Beams, that we may see  
No more the ways of Sin, but better Thee:  
That to himself, or others, Each mad Saul  
May prove a Penitent, or Preaching Paul.   

The COLLECT-PRAYER. 
The Gospel, Matth. 9 vers. 23. to the end.  
The Epistle, Acts 9 vers. 1. unto vers. 23.   
God which hast taught all the world, through the preaching of thy blessed apostle S. Paul; grant we beseech thee, that we which have his wonderful conversion in remembrance, may follow and fulfil thy holy doctrine which he taught, through Jesus Christ our Lord.    

 depiction of the presentation of the baby Jesus at the temple (after the purification of the virgin Mary) 
The Purification. Lu. 2.  
22. And when the days of her Purification, according to the Law of Moses were accomplished they brought him to Jerusalem, to present him to the Lord.   
Here the Plate.  
Upon the Purification of Saint Mary.  
DISQUISITION 22.  
HOw genuinely doth Purification here follow Conversion? This of Apostolic Mary, that of Saint Paul the Virgin. This Feast is of a fourfold Denomination (as the Masters of the Ceremonies observe, 
Baronius in Roman Martyr Febr. 2, etc.  viz.) the Purification of Mary, the Presentation of Christ, Candlemas day, and Saint Simeons' holy day; for the last, the Gospel appropriated saith enough, as of a witness: for the third, 
Tertullian in Apolog.  Diem Luceruis non infringimus, since we shorten not our day by lights at noon, nor force a night before it come; our Church doth rather exhort unto the Metaphor (with that light of the world here presented) Matth. 5. 
Mat. 5.16.  Let your light so shine before men, that, etc. Of the two former, I shall give you some account (let others of the rest) and first of the various Reading; 
Doctor Donne Serm. 1. vol. p. 112. and 8.  some Copies having it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Purification (so Erasmus) our latter English, and old Latin Bibles, according to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her purification; and some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Purification; because Christ was presented in the Temple, 
Levit. 12. per totum.  so well as Mary purified: the first part of this was enjoined, Leu. 12. as to the purifying of women; 
Exod. 2.21.  the other, Exod. 12. as to the offering up the Males, from both with Ceremonial duties, our blessed Lord and his Virgin-Mother, might have pleaded just exemption, 
Col. 2.9.  Himself being the real Temple of the Godhead (as in whom it dwelled bodily) the very end and substance of that Figure: and she being void of Sin in her conception of him, that groundwork of Purification (I speak not of her own conception, and that civil war of the Dominicans and Franciscans thereupon) but having been overshadowed by the Holy Ghost, 
Luk. 1.35.  Luke 1. she was not obliged by that Law, Leu. 12. according to that judicious maxim, that where the Reason of the Law ceaseth, the Obligation's ended as 'twas here, yet both (here) cheerfully and punctually undergo it, out of an high obedience, and exemplary lowliness.  
Christ being (as this day) presented in the Temple, as it is written in the Law of the Lord, 
Exod. 12.29. Luk. 2.22.  Exod. 12. (and in the Gospel for the day) every manchild that first, etc. being a grateful Reflection, grounded on Gods delivering Israel, when he smote the firstborn of Egypt: and this Reason is rendered by God himself, 
Numb. 8.17.  Numb. 8. why they should consecrate all their firstborn to him; and therefore now Christ was presented, as the firstborn by many fair prerogatives; 
John 3.16. Matth. 1.25. Eph. 5.2.  as 1. of his Divinity, john. 3.2. of his Humanity, Mat. 1.3. the first born of Grace, Eph. 5.2.4. of power, the firstborn of the Dead, 
1 Cor. 15.20.  1 Cor. 15. lastly the firstborn of the Regenerate, 
1 Pet. 1.3.  1 Pet. 1.3. and therefore (though he were not tied to the Rites of the Law) yet suffered he himself to be presented in the Temple, to show God the Author, both of the Law and Gospel; to redeem those that were under the Law, Gal. 4. to avoid scandal of the Jews, 
Gal. 4.5.  and to Conciliate many good witnesses of his meekness and obedience, as Anna, and old Simeon, who sung his Nunc dimittis, his Swanlike Anthem at his solemnity; which was called Matutinum Sacrificium, Christ's morning-Sacrifice, his first being offered in the Temple; as that other was called Vespertinum, his evening-Sacrifice, being offered upon the Cross! in the former, he was Redeemed; in the latter, he did Redeem, giving himself for us, an Offering and a Sacrifice to God, of a sweet smelling savour, 
Eph. 5.2.  Eph. 5. thus you have the Presentation. For the Purification, the blessed Virgin (knowing obedience better than Sacrifice) performed the rites thereof (though not engaged to them) in every circumstance; for time, Luk. 2.22. (i.e.) about forty days after her delivery: for place, 
Levit. 12.4.  they brought him to Jerusalem (the standard of Religion) and presented him in the Temple; the special ubi of God's presence: and there, not without a due oblation, God saying none shall appear before me empty; Exod. 23.15. a pair of Turtle-Doves, etc. fit Emblems of her Innocence and Chastity. A pious David disdains to serve God of that which cost him nothing, for nothing he may justly gain by such a service; yet such cheap Votaries are frequent now a days; and S. Basil might as well now, as ever, 
Serm. in Divit. avaros.  complain of such, as perform only that kind of Devotion which is without cost, as to Pray for fashion, and to Fast for frugality: yet here her Offering proportioneth her Ability (and so merciful is God's acceptance) a pair of Turtles; not the Sacrifice of the Rich, (which was a Lamb) but the poor's Offering, 
Leu. 12.8. In locum.  two young Pigeons (so Maldonat and others gloss upon her Penury) however her representations are since gayer far than ever she was; Sanctified poverty being indeed richer than splendid vanity: if we cannot give much, God will accept of little; of a Virgins two Pigeons, 
Mark 12.42.  of the Widow's Mite, Mat. 12. so we belie not our ability: and remember that of Exod. 23.15. Nemo in Conspectu meo vacum, that none shall appear before me empty; lest else (as he came) he be of those that are sent empty away. And now by this precept of Moses, and practice of Mary, Parents are instructed to beget Children unto God, by pious Education; like Joseph and Mary here, to present them in the Temple; bringing them to Holy Baptism, and Consecrating their Infancy to God: as Saint jerom was delighted to hear Children Balbutire Christum, 
Hicron in Epist.  to smatter of Christ before they well could speak; a careful seed time may well hope a fruitful crop. 'tis the wise man's Counsel, Train up a child in the way he should go, and when he is old he will never departed from it, 
Pro. 22.6.  Pro. 22.  
Lastly, in all the Judicials and Ceremonials (you must know) there was ever somewhat Moral wrapped up in them, as in that of not taking the Dam with the young, Deut. 22. and not seething a Kid in his Mother's milk, Exod. 23. the Moral was to move us to Pity and Compassion: that of Deut. 25. 
Deut. 25.4.  Thou shalt not muzzle the mouth of the Ox, etc. Saint Paul Moralizeth of the Labourer and his wages, indeed, of the Minister and his maintenance, 
1 Tim. 5.13. 1 Cor. 9.10.  1 Tim. 5. So likewise in this Ceremony of Purification, is there something Moral (i.e.) Competent Reservedness, and due Gratitude, though not tied to the Jews number of days and particular Oblation; yet most necessary is such a retirement, for recovery of strength, and restraining of intemperance; and than that their first public appearance should be in the Temple. to present their Benefactor, the Christian Offerings of Prayer and Praise, for his preserving them, in the great danger of Childbirth, 
Melanct. postil. in locum.  which (as one saith) is magnum miraculum, so great a miracle, that they may well go, and say with David (and that not only by Proxy, and slight Bills put up at any time) but also by their own serious reponsals interwoven) O Lord I will give thanks unto thee, 
Psal. 139.13.  for I am wonderfully made, Psal. 139. my fruit is wonderfully made, and I the Mother of it no less wonderfully saved! I say the blessed Virgin, thus submitting to the jewish Rites, it was not for herself, but for our example (saith Saint Bernard) teaching us Pacifick, 
Bernard Serm. 7. in. Purific.  and morigerous Spirits; and so far (as peace of Conscience is not interrupted) to seek the peace of outward jerulem. Pliny hath a story, 
Plinius nat. Hist. lib. 8. chap. 40.  and 'tis none of the worst, that he tells of two Goats meeting on a narrow Bridge, Quae non vim, sed viam fecere; that did not fall a Duelling, and make away each other, but one make way for t'other (by lying down upon his Belly, and suffering his fellow to pass over him; whereby both escaped the danger of the Ditch: would God all that are two, like them in some other qualities, were but as like these Goats in this, although necessitated Prudence, and Humility; for then surely, would not so many fall into the Ditch, the Ditch both Spiritual and Corporal! But to close this, Nicephorus and Reusn. report that the blessed Virgin Mary died in Anno Christi 45. that was about twelve years after his Crucifixion; 
Isaac. Chronol.  while Bucholcerus placeth her death three years after; but (among them all) we hear not any thing of her Assumption: her Spiritual we believe, as confidently as any; but her Corporal we believe most difficult to be creditably evinced.  

POEM 24.  
SEe here one purer than the Salmon- Snow,  
Yet doth the Legal cleansing undergo:  
The blessed Virgin to the Temple hies,  
To Offer there, her purging Sacrifice;  
But what need she these washings, who's the Well  
Whence spring these Living waters? but to Tell  
In her returning Feasts, our Sinful years  
Need the purification of our Tears!  
May here Obeisance then to us impart  
Endeavours, to be purified in Heart:  
She with an Offering to the Priests repairs,  
But more to God, with Gratitude and Prayers:  
Presenting then her Son and Saviour there;  
Where should our Firstborn, youth and strength appear!  
She that had born the Lamb, presents a pair  
Of Turtle Doves, all Hieroglyphics fair  
Of that same Spotless Innocence and Grace  
That in her Soul and Body both took place;  
And those indeed, most acceptable Twins  
Being Offered, purify us from our Sins.   

The COLLECT-PRAYER. 
The Epistle, That for the Sunday before  
The Gospel, Luke 2. vers. 22. to 27.   
Almighty and everlasting God, we humbly beseech thy Majesty, that as thy only begotten Son was this day presented in the Temple, in substance of our flesh: so grant that we may be presented unto thee with pure and clean minds, by Jesus Christ our Lord.    

 depiction of Saint Matthias with axe 
S. MATHIAS.   
Here the Plate.  
Upon the Feast of St MATHIAS.  
DISQUISITION 23.  
THe New and Old Testament being idem velatum & revelatum; That is, but one and the same veiled and Revealed; we shall meet with in Reading of Them many mutual Aspects, and frequent sweet Reflections, and one of Them here in the Election of this Choice Apostle, who was to make up the Fracture in the Number of the Twelve: For as God's old Church and People, stood and were Founded on the Basis of the twelve Tribes of Israel, so Christ was pleased to Found his Church proportionably upon his twelve Apostles, Himself being the Chief Corner stone, 
Eph. 2.20.  Ephes. 2. Built upon the Foundations of the Apostles and Prophets, Jesus Christ himself being. etc. Alii aliud (saith Austin,) 
De Civit. Dei. l. 8. c. 3●  there are variety of Descants on this Number twelve, but all allow it mystical, and reflecting on the Twelve Fountains of Elim, Num. 33. while its 70 Palms figure out the 70 Disciples, and their victorious Doctrine. Some make this number twelve, look back upon the twelve precious stones, appointed for the Breastplate of Aaron, Exod. 28. 
Exod. 28. Josh. 3.4.  Or on those twelve Princes chosen out of the Tribes of Israel, Josh. 3. Or to the twelve stones took out of Jordan, and by joshua pitched in Gilgall, Iosh. 4. As those twelve he put in jordan were a Type of the twelve patriarchs. 
Aug. Serm. 106. de Tem.  Lastly, some make This Number to look forward, as on those twelve Gates of the Heavenly jerusalem, Rev. 21.12. wherein (as Christ promised) They shall be judges of the twelve Tribes of Israel, Mat. 19.28. That is, either in the Church, by way of Censure and Direction; or at Christ's last Coming by their Comprobation. But from the Number here made up: To the story of Effecting it, whereof (in the Epistle for the Day, 
Acts 1.15.  Act. 1.) you have a short and sweet Account from St Peter's Mouth, vers. 15. (both as to the vacancy, and the Successor) in those days, That is, between the Ascension of Christ, and the Spirits Descension; Peter stood up in the midst of the Disciples, and said, etc. whence to Argue Peter's Supremacy of Power over the rest of the Disciples (as some do) is rather an Extortion of wit, 
Bellarm. de Rom. Pont. l. 1. c. 22.  than any fair Consequence of Truth. He being Elected Prolocutor of their Convocation, or by the secret Revelation of the Holy Ghost, appointed to this Exhortation; 
Calv. & Beza in Locum.  and sure a Speaker, pro Tempore, is not above the Authority designing Him, or any of his fellow Members save only in a Primacy of Order, which may be allowed to Saint Peter for his years, as well as for the Vindication of his Repute; as having most of all denied Christ heretofore, it now most became him (of all the College) to be the mouth of the Company, and forwardest in such a business, and in those days Peter stood up in the midst, etc. where He first showeth the vacancy, how judas his Apostleship became void; and secondly, how needful that another should be chosen. To the first applying That of Psalm. 41.8. 
Psal. 41.8.  Men and Brethren This Scripture must needs have been fulfilled, etc. must needs, where you must understand, 
Lorinus in Locum.  necessitas hypothetica (as the Schools call it) not an absolute, but a suppositionall Necessity; predictions of Scripture, being (like the Legitimate Predictions of Astronomy) not occasional, but Consequential intimations. Oportet esse haereses, 1 Cor. 21. There must be heresies, 
1 Cor. 21.19. Mat. 18.7.  it must be that offences come, etc. Mat. 18. That is, Supposing the malice of Satan, and wickedness of man, 'Tis impossible but that such should be in the world, and thus foretold (like Eclipses of the Sun and Moon) not by way of Causality, but only of Praevision, as being foreseen in their Causes. 
Act. 1. ver. 16, 17, etc.  This Scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spoke before concerning judas, 
Psal. 41.8.  which was Guide to them that iooke jesus. For he was numbered with us, and had obtained part of this Ministry; We see, and Grieve to see it, that the Eminentest Places may be unworthily supplied (notwithstanding all the Circumspection of Electors.) 
The vacancy of judas office.  Herod and Pilate may usurp the Chair of State, as Annas and Caiaphas may that of Aaron: and even Judas here a See Apostolical. (Nor are we to abate the Place it's due, for any such Judignity of Person) Yet this Eminence of Office exalts the heinousness of Crime, the higher Judas his Station, the lower his Fall! of an Apostle to become an Apostata, rendereth him like Lucifer, the brighter Angel, the fouler Devil! for so he is called John 6. 
John 6 70.  See what a Metamorphosis Covetousness can make in Man! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well called the Root of all Evil, 1 Tim. 6. For Judas here was caught in a Pursnet! as Saint Ambrose saith of a Drunkard, dum absorbet, absorbetur, while He sucks in the Wine, He is himself ingurgitated! So Judas here (for Covetousness is allegorical Drunkenness) Tenendo Divitias tenetur ab eye; while he hath the Bag, that hath Him: dum Praedo, 
St August. Ps. 38.  Proeda. And while he would make a prey of others, justly he becomes one himself, Matth. 27. being his own Accuser, I have sinned in betraying Innocent blood. Secondly, His own Arraigner, He brought again the 30. 
Matth. 27.  pieces of Silver to the High Priests. And Thirdly, His own Executioner: He departed, and went, and hanged himself! (as you may read more of this, in the Disquisition, on Goodfriday) and thus you have the Vacancy. Now see the Election of his Successor. Succession being one of the boasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (id est) One of the great pretended Marks of the Church visible (though certainly, the Church is as visible in Persecution, as in Glory, and perhaps more Conformable to her Head, and chiefest Pillars, Christ and his Apostles. But yet the Apostles here (as all good Christians ought) endeavour to continue the Succession of the sacred Function: and to that end continued with one accord, v. 
In locum.  14. not in Supplication only, (saith Aretius) but in Consultation also, for the Real propogation of the Gospel: and here observe briefly, the Person, End, and Manner of the Election: the Person, v. 21. One of those men that have accompanied us, men, none of t'other Sex, 1 Cor. 14.34. nor any Stripling for years or Learning, 1 Tim. 3.6. One of the Elders, Christ himself not Preaching until 30. years of Age. 
Arden's in locum.  And for Morals, One of known Integrity and of good Conversation, not a Stranger, but a Domestical. One of those that have accompanied with us, etc. all requisite Qualifications of such as are to be Chosen, especially into Sacred Places; The end in all such, being as here— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be Witness of the resurrection of Christ, and that both by Life and Doctrine, lest else one destroy and pull down, more than T'other buildeth.  
And so to witness That especially, being Primarium Evangelij Caput (saith Calvin) The Resurrection being as 'twere, the Axis, 
In locum.  or Hinge, on which the whole Gospel moveth. Nexus Articulorum, the very Tying Knot that fastens all the Pearls of the other Articles of our Belief, (as appeareth fully in its proper place, the Disquisition on the Resurrection. Now for the Manner of this Election, it was by Designation of Persons, and casting of Lots, the Persons v. 23. described both by their Names, and their Number: their number two (in fewer could not have been Election, in more might have been Distraction) their Names Joseph called Justus, and Barsabas also; 
Bona Nomina bona Omina.  and Mattthias: Good Names, good Praesages of their Virtues and Endeavours: These two being two of the seventy Disciples (as is easily collected from v. 21.) and those the fittest Nursery to supply the old Stock of that Orchard of the Apostles; And these Two, being of equal Piety and Ability in outward apprehension, the Decision was feign to be by casting of Lots, v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They gave forth the Lots; Yet this Act was prefaced with Prayer and unanimous Resignation of the Event to God, without all Partiality, or Emulation: and this kind of Sortilegium was usual with Antiquity, such an undeceitful, and unsuperstitious Lottery: sometime in Temporals, 
Prov. 18.18.  (according to that of Solomon.) The Lot causeth Contentions to cease, and maketh a Partition amongst the Mighty. And sometime in spirituals also: for it is said of Zachariah the Priest, that his Lott was to burn Incense, Luke 1.9. And therefore for aught I know, 
Lot's lawful so qualified.  that casting of Lots, may still be used in some cases, and with these Religious Cautions, viz. That not in Ordinary Cases (as of frivolous Accidents of Loss, etc.) but only in matters of Moment that are Aequilibrious, and such as Humane Judgement cannot impartially determine: that the Business be with all Candour carried, and declared; without any uncharitable Conceits, or dishonourable Deceits: that nothing be Superstitiously expected from Charms, Wizards, Fortune, Stars or Devils: or any thing of the Event retributed to any of them. Lastly, that all herein be done according to the precedent of this Day, with Prayer, and Submission of the whole matter to God; as Solomon exhorteth, The Lott is cast into the Lap, but the whole Disposition thereof is of the Lord, Prov. 16. 
Prov. 16.33.  this is enough to satisfy some; Those that would have more of this Argument, let them to the Folio's of Aquinas, Bellarm. Marlorat, etc. 
2. 2ae, Q 95. A. 8. Li de Clerieis. c. 3. in locum.  Particularly the Lot here fell upon Mathias, v. 20. And Joseph was so just as to Acquiesce therein as well as Tother, we must likewise be contented with our Lot, what Ground so ever God hath cast it in: whether the Lott of Jonah or Mathias light upon us, we must say with Eli; Dominus est, it is the Lord, do He what seemeth good in his own Eyes, whatsoever 'tis in ours. With Paul, we must study Content in all Conditions, Phil. 4.11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Nathaniel, etc. the Gift of God, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Lott fell upon Mathias, it was the Gift of God to Him, as his Name signifieth, and signifying his Apostleship (as St Paul speaketh of his) to be not of Man, or by the will of Man, but by the Revelation of Jesus Christ. Gal. 1.12. The Lott here fell not on the Son of Rest, as Barsabas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates, but on the Son of Labour, St Mathias who spread the Gospel through the scorching Africa, endeavouring to water those Sandy Deserts of their parched Hearts, with the Heavenly Dews of Christ, and his most saving Truth; 
Alstaed. Chron. c. 27.  all whose pains are at length, recompensed there, with the Prophet's usual Reward here below, that is, He is first stoned almost to Death, and then Beheaded, Anno Christi, 51.  

POEM. 26.  
THe God of holy Order did Ordain  
Succession should his sacred Tribe maintain;  
When therefore judas by Transgression fell,  
And the World's Ransom, for few Pence, did sell  
With Himself in the Bargain; then his Place  
Did St Mathias by Strict Choice embrace;  
'Bout which the Apostles meet, and Fast, and Pray,  
Such Duties best suit an Election Day:  
And having pitched on Twins of Piety,  
They leave the Singling to that Deity  
Who searcheth Hearts, and so can best dispense  
All, to his own, and their Convenience:  
He by a Sacred Lottery permits  
Them to discern which of the Twain best fits  
His unrevealed Will, and on this Fashion  
Hath his own Choice, prevents their Emulation:  
A Means not rashly now to be required:  
Though warrantable then when so inspired:  
Deign Lord Each of our Hearts so to dispose,  
As fitted Instruments to serve Thee Chose;  
And Let the same Love, thy Church, ours so plant  
That Faithful Successors it never want.   

The COLLECT. 
The Epistle, Acts 1. v. 15. to the end.  
The Gospel, Matth. 11.25. to the end.   
ALmighty God, which in the place of the Traitor judas, didst cause thy Faithful Servant Mathias to be of the Number of the twelve Apostles: grant that thy Church being always preserved from false Apostles, may be Ordered and Guided by Faithful and True Pastors, through jesus Christ our Lord.    

 depiction of the Annunciation, the salutation by the angel Gabriel of the virgin Mary 
Lu. 1 The Salutation.  
28. And the Angel came in unto her, and said, Hail thou that art Highly favoured the LORD is with thee, Blessed art thou Among women.   
Here the Plate.  
Upon the Annunciation of the blessed Virgin MARY.  
DISQUISITION 24.  
THe Pascall Lamb was to be Eaten totally, Exod. 
Exod. 12.  12. Not only his Head and Feet, but also his Purtenance, And Christ being the same to us, 1 Cor. 
1 Cor. 5.7.  5. And we having already with Mary, anointed his Head and Feet, (id est) Meditated his Birth and Death: are now Falling to the Appurtenance thereof, viz. The Angelical, and Evangelicall Annunciation of his Admirable Conception: which the Church acquaints us with exactly in her Gospel for the Day, 
Lnk. 1.26.  Luke 1. In whose Story are mentioned three Parties most remarkable (as being indeed three several Natures) the Party sending, God: the Party sent, Gabriel an Angel: the Party to whom sent, viz. the Virgin Mary. 
James 1.17.  This happy Message, as every other good and perfect Gift cometh down from above etc. The Father sends, the Son descends, the Holy Ghost condescends, missus à Deo, involves them all, sent from God; 
Dei fortitudo, the Power of God.  The Messenger here is, Mercurius Coelicus, an Angel and that Angel Gabriel, and that Gabriel signifieth the strength of God, a fit Ambassador for such an Errand, to carry news of the Lion of the Tribe of Iudah's Conception, whose Redemption of the World is expressly called, the Srength of God's Arm, v. 51. Of this Days Gospel Chapter, here briefly let us take notice of the Person, and his Message. The Person was an Angel, that our Humane Nature might be repaired after the manner it was Ruined. Ad Evam Angelus malus, ad Mariam bonus accessit, 
Fulgent. de Nat Christi.  as an evil Angel under the shape of a Serpent was sent to Eve, to work our Woe, So here a good Angel, is sent to the blessed Virgin Mary, with glad Tidings of our Weal; Our restitution herein happily proportioning our Fall: an Angel to a Virgin, and most fitly, 
Why an Angel Here.  for— Angelis Cognata Virginitas (saith one) Angels and Virgins are of some Affinity, though a great way off, Et Coelibatus, quasi Coelo beatus: was at least a witty Etymology, (but of this more anon.) An Angel, to show them Ministering Spirits sent forth for their sakes that shall be Heirs of Salvation, Heb. 1.14. And therefore we having such a Guard attending us, should do whatsoever we do, in such a Reverend and seemly Fashion, as always remembering we are made a Spectacle to Men and Angels, 1 Cor. 4. 
1 Cor. 4.9.  And this was summus Angelus (saith Gregory) Quia Summum Omnium Annunciabat; supposed to be an Angel of the Highest Order, as declaring the Conception of the Highest. But this Ministration of Angelic Natures (both as to the Messages, and Protection, Degrees and Orders) I shall referve as more peculiar to the Feast of St Michael. For the Message itself, the substance of it is out Redemption; 
The salutation.  it consisting here of a Salutation; And the matter, Christ's Conception. The first, ver. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hail, Thou that art highly Favoured, etc. Salutandi formula, words that speak only a Form of Salvation, here seasonably used, and not to be wiredrawn into a Prayer, there being in them nothing either Petitory, or gratulatory: so that the ignorant and Customary mistake of Them, for such, made Luther say ingeniously that the words of this Salutation, 
Diez. Giron.  Ave Maria were made very great Martyrs: As even ingenuous Adversaries cannot but acknowledge, that consider how profoundly some Friars have derived Ave, viz. from A. primitively taken, and vae, that is, as without woe; and what strange Extracts some make from the three Letters of Ave, soil. A. to signify Altitudo Patris, the height of the Father. V veritas Filii, the Truth of the Son. And E. Eternitas Spiritus Sancti, the Eternity of the Holy Ghost; and so for the Name of Mary (making it more fruitful than her womb) Maria (say they) involving the five most illustrious holy women in the Scripture; 
Marry the Sea of Grace and Virtue.  Michol, Abigal, Rachel, judith, Abishag; Each, in a Letter of her Name; Maria, quasi Maria, the Sea of Grace and Virtue: And Ave, being inverted Eva; as she, the woman Occasioned the world's woe, so This as opposite, saluted as the world's joy, with Ave: Fine airy Speculations, which who so is taken with, may see Plenty of Them Recited in Dr Boys his Postils; 
In Festo Annuntiationisop. 662. etc.  the matter is serious (as the Salutation is Exemplarly courteous.) The Lord is with thee. Tecum in utero, Qui Tecum in Animo, Tecum in Corpore, Qui Tecum in Cord. He who is with Thee in thy mind, will be with Thee in thy womb, He who is with Thee in Thy Soul, will be with Thee in thy Body, v. 31. And 'tis worthy of an Ecce. Behold, 
Luk. 1. v. 31. &c  Thou shalt Conceive in thy womb, and bring forth a Son, and shalt Call his Name jesus. He shall be great, etc. As if Gabriel should have said, I am sent from God, and so the Lord is with Thee much more; per supereminentem quandam operationem, by some more Eminent Operation. God the Father is with Thee, highly Favouring Thee, making His, thy Son; God the Son is with Thee, for Thou shalt Conceive him in Thy womb; and God the Holy Ghost is with Thee, for He shall come upon Thee, 
Bern. in Festo  and the Power of the most High shall over shadow Thee. And This brings the Message home unto the Party sent to, and that is the Virgin Mary: 
The third part end Party. V.M.  And though sweetened with the Gentlest Address, that could be by the Angel, yet the unwonted Apparition, and the strangeness of the News both startle the Tender Virgin, Modesty and Fear were already the struggling Twins of her Soul: Filial Fear is janitor Actionum, a good Porter to give Entrance unto all our Actions; and Modesty is the Mother of all female Virtues, which makes the wise man say, 
Ecclus. 16: 15:  that a modest woman is a Ladder of Graces, 
Eccl. 26.15.  Eccl. 26. Yet the Angel soon dissipateth her Fears, ver. 30. saying unto her, Fear not Mary, for thou hast found favour with God; Et Qui apud Deum Invenit Gratiam, not habet quod Timeat; and he or she, that hath so found favour with God, hath not indeed whereof to be afraid: Nor therefore was hers such, as to exclude Belief, that being Confirmed by the Example of her Cousin Elizabeth, ver. 36. Being the sixth month of her Conception, in old Age and Barrenness: And therefore Blessed art thou among women; That is, first, free from their Curses, as wives by bringing forth in sorrow, 
The Virgin Mother.  and as Virgins by sterility, Blessed art thou among women, that Remainest both a Mother and a Virgin; a Virgin for Purity, as gideon's Fleece, and Aaron's Rod prefigured her, Virga Aaronis fructum sine Plantatione, Maria Filium protulit sine Commixtione; That flourished without Plantation, & she brought forth without Commixtion; blessed among Wives, being espoused, for the Comfort of both Conditions, as well as for the freeing of all Parties from Scandal; among women blessed, for the fruitfulness of the womb, above all women bearing the Messiah, (the old Ambition of all women) O virgo ex Te Author tuus, ex Te origo Oritur. O blessed Virgin, Thou art Mother of thy Father, and from Thee ariseth the Original: And what here the Angel Annunciateth, 
Isa. 7.14.  Isaiah long fore-Prophesied, Ecce virgo Concipiet, Isa. 7. Behold a Virgin shall Conceive, etc. 
Partus & Integritas discords Tempore longo,  
Virgins, in Gremio, foedera Pacis habent.  
Virginity and Childbirth Long asunder,  
In Mary's womb made a full Truce of wonder.  Behold a Virgin shall bring forth a Son, and his Design is wrapped up in his Saving Name, jesus; in Aure melos, in Cord jubilus: which is Honey in the Mouth, Music in the Ear, and joys Elixir in the Heart: And now her Faith having got the Hand of her modest Passions, she glows into her Part of the Dialogue, and though she doubt not of the matter, yet desires to be informed of the means, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How can this be, since I know not a man, & c? Which, the Angel answers with a Spiritus obumbrabit, The Holy Ghost shall over shadow Thee; which to her was so satisfactory (though still a Cloud to us) that she disputes no further, but at once Testifieth her Faith and humblest Gratulation, ver. 38. Behold the Handmaid of the Lord, be it unto me according to thy word. Quae est haec sublimis Humilitas? admires Saint Bernard what manner of high Humility is This? 
Bernard. in Festo.  That the Mother of Christ calls herself an Handmaid? Foelix est Qui mittitur, foelix à Quo mittitur, foelix ad Quam mittitur, ut fiat foelix pro Quo mittitur; Happy the Messenger that here was sent, happy infinitely He that sent him, Blessed among women the Party to whom sent, That poor Man might be happy, for whom all This: for which all Generations shall Call her Blessed; (though not Invocate her for Blessings) making her Garlands of due Eulogies (though not Rosaries of filattery & superstition) such as more suit her Virgin Modesty, acknowledging Her the Golden Pipe, through which the Fountain of Living waters streamed to us, the Cistern full of Grace; the Top of all her Sex, A star of the first Magnitude in Glory: Dei-para Virgo, with that famous Council, we Confess, 
Contilium Chaltedon.  and Call her the Mother of God from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Figure of Communication of Properties; but to Call her Regina Coeli, mater Gratiae, & misericordiae, Imperatrix Filii; Queen of Heaven, Mother of Grace and mercy, Commandress of her Son: 
Exam. Trident. p. 3. p. 147.  with more and Higher Attributions to her, examined in Chemnitius: I dare say, that if those blessed Spirits above had but Leisure (from their Glory) to take notice of these Courtships, to say no worse of Them, The blessed Virgin would equal that same Angel's modesty, 
Rev. 19.10.  Rev. 19 that Refused St john's Adoration; See thou do it not, for I am thy Fellow-servant; and They that confess not this of her, and all the other Saints in Glory, Commend them not so much as we do, yet above the rest, blessed art thou Perpetual Virgin; and yet again, that was not the Ground of her Magnificat, not her Virginity, but Her Humility was the ground of that, My soul doth magnify the Lord, etc. the Respexit & Exaltavit, both looked on This, Thou hast Regarded, and exalted the Low Estate of thine Handmaiden. Despised Humility is above magnified Virginity; to Virginity (saith Bernard) you are Invited, Mat. 10. He that can, Let him Receive it. But to Humility you are Compelled, unless you become as a little Child you cannot enter into the Kingdom of God; 
Matth. 18. St. Bern. in Feslo.  Without Virginity you may be saved (saith he,) but without Humility you cannot. Concluding with an Audeo dicere, I may peremptorily affirm, that the Virginity of the Virgin Mary herself, had never been acceptable without Humility; 
Matth. 25.  Chiding the Proud Virgins of his Time, for Glorying in Virginity, and forgetting of Humility; while the blessed Virgin did here the Contrary: Recording to Them that Parable, Mat. 26. where of the Ten, there were as many Foolish ones as wise; but as St Hierom at one side said, Non Damno Nuptias; I condemn not Marriage; so I at other, Non damno Coelibatum; 
In Epist. ad Domnionem.  I discommend not honest singleness, both may be great advantages to Piety, according to the Temper of the Persons, that improve Them; Let not one of Them disparage the other, with that Janus Proverb, That Marriage filleth Earth, but Virginity 'tis filleth Heaven; and again, whence is Heaven Filled but from the Earth? Quote not her Example, to the Prejudice of Either, that was so transcendently Pious, under both Conditions, both in her Espousals, and Virginity, Blessed among, Blessed above all women.  

POEM. 27.  
GOod Offices of Angels, and Degrees.  
From this Annunciation, who not Sees?  
While winged Gabriel stoops from above  
With a miraculous Embassy of Love  
To the Sweet Virgin, and by Her to all  
Whom (sharing in her Bliss) They blessed Call:  
Of all Judaea's Virgins She's the Choice,  
In whom God, Angels, Men, and all Rejoice:  
Of the whole Ring of Israel She's the Gem,  
At once Adorns, and wears Heaven's Diadem:  
Of all the Parks of jury This the Dear  
Singled out, not to Chase, but Chastely bear:  
Like Aaron's Rod, that without Sap of Earth  
Buds, Blossoms, Bears; her News is such a Birth:  
The Messenger and Message both so strange,  
As in her Virgin-Cheeke work many a Change;  
The Angel frights her Roses off, and then  
The News Replants Them, Lilies yield again;  
What e'er her Countenance, yet still her Breast  
Disputes not, but Believes her heavenly Guest;  
Argues not She, but piously submits,  
As in such Mysteries, it all befits:  
She yields the Angel here no Adoration,  
But yet Returns all humble Gratulation:  
It Derogates from Christ, Religion Taint's  
To Worship, or Invoke those blessed Saints;  
But when Their pious steps our Souls do raise  
We Honour Them, in Giving God the Praise:  
Thus Christ (like whom Heaven & Earth had none other)  
On Earth no Father had, in Heaven no Mother;  
Here Mary being She, doth most Excel  
All Virgins, Matrons, Dames of Israel:  
Like Cibele, Sh'hath of her Sex such Odds  
That she's more than feigned Mother of the Gods;  
Yet happier the Conception of her Heart,  
Than her Corporeal Acting Mother's Part;  
For That indeed through Earth spreads her Renown,  
But This decks her with a Celestial Crown:  
Those Aves wrong her, scarce Sense by the Story,  
That Hail her full of Grace, when full of Glory;  
Yet Glorying not in any Fancied Power  
O'er Christ as Son, but in her Saviour.   

The COLLECT. 
The Epistle Isa. 7. ver. 10. to 16.  
The Gospel Luk. 1. ver. 26. to 39   
WE beseech thee, Lord, pour thy grace into our hearts, that as we have known Christ thy Son's incarnation by the Message of an Angel: so by his Cross and Passion, we may be brought unto the glory of his Resurrection, through the same Christ our Lord.    

 depiction of Saint Mark with books and lion 
S. MARCUS.  
True Doctrine, Charity, Repentance, these  
if one but mark these times do seldom please  
A Lion's voice is reguisite, where men  
prefer, before Heaven's Palace, Earth's close Den.   
Here the Plate.  
Upon the Festival of St MARK.  
DISQUISITION 25.  
THe four Evangelists were prefigured, and lively Represented in Ezekiel's Vision of the four Living Creatures with four several Faces; in Homine Humanitas, in Leone Regnum, in vitulo Sacerdotium, 
Lyrain Glossa.  in Aquilâ Divinitatis Sacramentum; That with the Face of Man Pointed out St Matthew, describing Christ's Humane Nature, his Genealogy according to the Flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he gins, the Book of the Generation of Jesus Christ, etc. That with the face of the Ox denoteth St Luke, delineating Christ's Priestly Office, Offering up that universal Sacrifice, upon the general Altar of the World his Cross, mainly Running on that Argument; That Creature with the Face of the Eagle, Figured St John, Christ's Divinest Herald, that fetcheth his Pedigree from the King of Kings, Proving his Descent from Heaven, that He is the Son of God, the Quill of this Eagle penning Christ's Eternal Generation. But that with the visage of a Lion, was to intimate our St Mark here, who mainly Trumpets out Christ's Regal Office, and his Imperial Sovereignty over all Creatures in the world; thus Christ is the Centre of Them all, though Each hath His peculiar Lines drawn from it, all the four Evangelists have the same Subject Christ, as was likewise There prefigured in the wheels, Rota in Rotâ; running all one within another; but yet Each hath his several Predications of that Subject. Marcus vero, quod est Rex, 
Ludolphus de vita V●…. 2. p. c. 63.  & etiam Imperator omnium; but our St Marke's design is to Prove Christ a King (saith Ludolphus) and to be the Supreme Power of all things; which appeareth (saith he) almost in every Chapter, in that he Treateth still of the Choice, and most Eminent Passages and Miracles of Christ: frequently inculcating his Transcendent Power and Greatness. Finitque Evangelium in Ascensione ejus in Coelum, & Sessione à Dextris Dei. And as He beginneth his Gospel with the History of john the Baptist, Christ's wonderful Forerunner (than whom there was not a greater borne of women) so Closeth He his Gospel with the highest of all Miracles, Christ's Ascension into Heaven, and sitting at the right Hand of God: all the way (through his Book) framing as 'twere this Syllogism (saith Ludolphus) from the Testimony of Christ's Actions, Proving this Conclusion, That Man whose Power and Virtue, we see Extended to all Spirits, and to all Flesh; to all Elements, and all Persons; to all Distances of Times and Places; to all Instructions of Law and Gospel; to all sufferings with Patience and Victory; to all Passages of Life and Death; to all Comforts of this World and a Better; That man (surely) that Can all This and more, is Rex verè virtuosissimus, & Omnium Dominus. He Certainly is truly the most powerful King of all, nay, the Omnipotent Monarch of the World: But now that Christ is the same Powerful Agent St Mark fully Proves the Assumption or minor Proposition, 
Minorem serio, Deducit Marc. in Evangetio suo. Idem. Ibid.  Quantum ad viginti Conditiones; throughout his whole Book (saith Ludolphus) by at least twenty several Arguments and Instances.  
But more Particularly, This was his Surname Mark, Act. 12.25. his Proper Name being john. He was the Disciple and Nephew of St Peter, his Sister's Son, and therefore sometime Called His Son, 
1 Pet. 5.13.  1 Pet. 5.13. (as the manner of the jews was to Call their Kindred by words of nearest Relation, & so james and jude were Called the Brothers of our Lord) This St Mark was also Cousin-german unto Barnabas, 
Col. 4.10.  by whom and St Paul, He seemeth at first to have been assumed to the work of the Ministry, 
Acts 12.25.  Act. 12. And though He Left Them in Pamphilia (Discouraged perhaps with Tediousness of Travel, and an infirm Body) yet Here He desisted not from the Propagation of the Gospel, but afterward accompanied his Cousin Barnabas into Cyprus, an Island of the Mediterranean Sea, & so in the high way to Italy, Ubi Graecèscripsit Evangelium Marcus, Aposteli Peiri Disc pulus; where He was so highly valued, that They still Retain Him as the Tutelar Saint of Venice. At Rome He Penned his Gospel in the Greek Tongue, 
Ludolphus loca Citato.  and most probably from the Mouth of St Peter his Uncle, Anno Christi. 67. though Eusebius and some others, writ Him the Disciple of Saint Luke, and from Him to have wrote his Gospel; not without the improbability of writing at the third hand, while St Luke himself wrote but at the second, viz. from Saint Paul's Dictation; his Episcopal See was at Alexandria, whence He manured all the Neighbouring Places with divine Cultivation, even from Egypt to Pentapolis: from whence at Length Returning Home (some say) He died in Prison, while Others mention other kinds of Death; yet all agree that he wore the Crown of Martyrdom, being slain at Alexandria, Anno Christi 63. according to Eusebius, 
Euseb. l. 2. c. 14.  but five or six years after according to Alstaedius and others.  

POEM. 28.  
THe four Evangelists were Figured on  
ezechiel's Vision, which on wheels did run;  
And as those Wheels were mutually inrouled,  
So Christ These four harmoniously unfold:  
That with the Face of Man St Matthew shows,  
By whom the world Christ's Humane Descent knows.  
That with the Face o'th' Ox, St Luke descries,  
Dissecting Christ as the world's Sacrifice!  
That like an Eagle Typed St john's high Pen,  
Which his Eternal Birth describes to Men.  
But 'tis the Lion's stately Countenance  
Which doth our St Mark's Emblem here advance,  
As who above the rest, exactly Sings  
Christ's Regal Office, Monarch of all Kings,  
Iudah's Triumphing Lion, whose sole Power  
Subdues that Lion seeking to Devour.  
The world's a Forest, and This Lion King;  
Whose Power Heaven, Earth, and Hell do Rue! or Sing:  
Grant Lord, we Loyal Subjects to Thee Prove,  
Ruled by the Golden Sceptre of thy Love;  
Lest else Thou bruise us with thine Iron-Rod!  
For Rising against Thee our King, and God  
But yielding to thy Legislative Power,  
Owning Thee Lord, may find Thee Saviour.   

The COLLECT. 
The Epistle Ephes. 4. v. 7. to 17.  
The Gospel John 15. v. 1. to 12.   
ALmighty God, which hast instructed thy holy Church with the heavenly doctrine of thy Evangelist St Mark, give us grace that we be not like children carried away with every blast of vain doctrine: but firmly to be established in the truth of thy holy Gospel, through jesus Christ our Lord.    

 depiction of Saint Philip baptizing the Ethiopian eunuch 
Philip and the Eunuch. Act: 8.  
38 Then he Commanded the Chariot to stand still: and they went down both into the water, both Philip & the Eunuch, & he baptised him.  
39 And assoon as they were come up out of the water, the spirit of the Lord caught away Philip, etc   
 depiction of Saint James the Lesser (Saint James the Just) with club 
S. JACOBUS. MINOR,   
Here the Plate.  
Upon the Feast of PHILIP and JAMES.  
DISQUISITION 26.  
THe Modesty of the Church Reform is herein Conspicuous, that to avoid Excess of Dedications (wherein Others are so burdensome) She sometimes uniteth (as in their Love, and Labours) two of the Apostles at once in the same Festivity; as in that of St Simon, and Judas. and This also of St Philip and James, hinting from hence, among other Graces, Concord, & Amity, from this Conjunction of St Philip, and St James. Yet for Methods sake, & Yours; Give me leave, a while to part them, And to begin with St Philip (as supposed the Eldest of them) and to his Lott fell the Northern Circuii (saith Alsted) in that Apostolical Designation, Acts 15. 
Chron. c. 27.  So that He preached in Scythia (say Historians) 20. years; Afterwards visiting the lesser Asia, and some parts of Ethiopia (his Zeal warming the cold Climates, and his Patience contemperating the Hot) where He wrought the Conversion of that grand Ennuch, named Candaules, one of great Authority under Candace Queen of the Aethiopians, 
Alsted Chron. Conu. Pop. c. 27.  as you may read the Famous Story, 
Acts 8.10, etc.  Acts 8. Where he receiveth Commission from an Angel of the Lord to go toward the South to Gaza, v. 26. which he obeying readily, meets with the happy opportunity of this Conversion. (Divine Providence, and Humane Obedience ever Conspire the success of a business) and And he arose and went, and behold a man of Ethiopia, 
Verse 26.  an Eunuch, etc. for such we know were the chief Attendants of those Southern Princes, as of the Eastern at this day) and Him St Philip finds prepared ground beforehand, Subactum Solum, v. 27. making his Chariot his Closet (a singular Example) Reading there the Prophet Isaias (Evangelizans Propheta that Evangel call Prophet, and Prophetical Evangelist) acknowledging his Ignorance, ver. 31. Understandest Thou, etc. how can I except some guide me? And importuning St Philip's Society and Information, ver. 31. Such Humility, and Diligence, is the best way to Instruction, and all saving knowledge; the Remarkable Place He Read, was that of Isa 53.7. 
Isa. 53.7.  He was Led as a Sheep to the Slaughter, etc. A Text, a Preacher, and an Auditor, so suitable that St Philip so plied, and applied it to the Passion of Christ, and that unto the Eunuch, that He grew impatient of his irreligion, Ambitious only of Present Christianity, 
Verse 36.  ver. 36. See here is water, what can hinder me to be, etc. why, nothing but Infidelity, ver. 37. and that he first washeth off with true Confession, ver. 37. I believe that Jesus Christ is the Son of God; 
Verse 37.  and then St Philip washed this Blackamoor, yet did not labour in vain, ver. 38. And He commanded the Chariot to stand still, 
Verse 38.  etc. and when They were come up out of the water the Spirit of the Lord caught away Philip, etc. though They parted without a Compliment, yet a Courtier was mended into a Christian; the Eunuch went on his way Rejoicing, while St Philip had a better Chariot to Azotus, where he was found, Preaching in all the Cities till he came to Caesarea. In a word, 
Verse 40.  This St Philip was a Deacon and Evangelist, Act. 21.9. and is said by some to have sent twelve Disciples into Britain, 
jackson Chronolog.  for the Conversion of This Island, so much are we beholding to him, that we cannot but Lament the sad Castatrophe of all his Industry and Travels, but that 'twas the same Fate with his Lord and Brethren!) For in the reign of Vespasian at Hierapolis, 
Euseb. l. 3. c. 25 Isidor, Reus.  He was stoned, and then Crucified together with two of his own Daughters, about Anno Christi, 53! 
Alstaed. Chron. c. 27.   
His Colleague here was St James, and this james was not the Son of joseph, as Eusebius. l. 2. c. 1. but as eminent, Matth. 10.3. was the Son of Alphaeus (for there was an other Apostle of that Name, as you may Read in his peculiar Festival) This was surnamed james the less (perhaps from his Humility, 
Hieron in vita jacob. Justi. Tindal. Prae. Dr Hanmer. Areticus, Calv. Marlorat, etc.  or latter coming unto Christ of the two Namesakes) This james was the real Brother of Simon and jude (as they were the reputed Brethren of our Lord being indeed but his Kindred) This St james was the Author of that excellent Epistle bearing his Name. 
Dr. Hanmer. Aretius' Calv. Marlorat. etc.  For as the most and best Divines affirm, That Tother james the Son of Zebedeus, was early slain by cruel Herod, about the very Dawning of the preaching of the Gospel. This St james was the first Bishop of jerusalem, and of such upright Carriage towards all, 
Annno. 63. Baronius ad  as that he was therefore Surnamed justus; and of such indefatigable Devotion in his Prayers, that Hegisippus reports of Him (as St Hierom of Asella) that his Knees were grown like Camels Knees, hard and Brawny: Nay St Chrysost. saith as much of his Forehead, that that was hardened through daily Prostration on the Pavement of the Temple; 
Hom 5. in Matth  O how may this Past Devotion, draw a Blush into the Forehead of present Irreverence, to think how those old Brawny Knees, 
Eusebius largely relates Him l. 2. c. 22.  are now adays all turned into Brawny Hearts! To the Charge of this St james, fell those Confines of judea, that border on the Mediterranean Sea; his Chair of Refidence (as I said) being at jerusalem: where after 30. year's Church-work and Government. 
Alstedius. Chro. c. 27.  He was made equal to his Brethren. josephus' telling us, that He was stoned by the procurement of Ananias, Son to the high Priest (who was therefore hated of the People, and removed) For so great was the deserved estimation they held of Him, that josephus numbereth it— Inter Excidij causas! among the occasions of Jerusalem's destruction, the putting of this St james the just to Death! 
Antiq. l. 2. c. 8.  And Ludolphus notes, that judas therefore gave that Item, hold him fast. Cavendo à Popule, Cantioning them, that the People did not rescue Him: and that he was so like our Saviour in Countenance, in fancy simillimus; 
judas Mercator pessimus, the Worst of Merchants. Euseb. l. 2. c. 22.  That He used that sign of Distinction to the ignorant Soldiers,— whomsoever I shall kiss, hold Him fast, etc. at once, hinting both St james his assimilation unto Christ, and the People's strong affection to Saint james. Yet for all this, the Malice of the Sanedrim was stronger, for after their Customary preface of stoning Him, de suggestu, aut de pinna Templi dejectus! saith Alstedius. 
Alstaedius Chr. c. 27.  They Headlonged Him out of the Pulpit (as some still Translate their envy) or as others say They Precipitated Him from the Pinnacle of the Temple, as the Devil would have served our Saviour.  

POEM. 29.  
LO in the Zodiac of our Christian Sky  
Philip and Jacob are the Gemini,  
Which Sign you know, doth ever Rule the Knees,  
And for Prayer and Devotion, so do These.  
As They present the Glories of the Sping.  
So do These Too cause Spiritual Flourishing,  
Show flowery Pastures, lead to Pleasant Brooks  
In sweet Disclosures of the Sacred Books.  
Although this Saint be surnamed james the less  
And with St Philip but one Feast express,  
Yet james the just, and Brother of our Lord,  
Who stoutly in those Regions Preached his Word  
That from the Midland Seas, on Jury side,  
Whose Metropolitan He did Reside;  
Where having long Preached, and well Governed,  
Thrown from a Precipice, He's murdered  
At length Ithus in that Prophet-killing Town,  
He changed his Mitre, for a Martyr's Crown,  
And the great Eunuch found Experience  
In good St Philip gladding every Sense,  
By seasonable Dissolving of that Mist  
Which He was quite lost in, concerning Christ:  
To whom He leads Him by sweet Isai's hand  
Making Him that Predication understand;  
His better Chariot, He carries his Soul  
To Christ, by Faith and Baptism: through the foul  
And dirty Sin of Pagan Ignorance,  
Him soon to Scripture Knowledge doth advance;  
O happy Travetler that by the way  
So meets Conversion; and commands a stay  
T'embrace it, and by Baptism to seal,  
What Faith did now unto his Heart Reveal:  
That when again He Homeward shall resort  
He may as't were, Christian Candaces Court  
By his great good Example, and Relate  
To Them, and us, the Gains of such a Mate;  
That we, like Him may piously Dispense  
With all Affairs, to hold Intelligence  
With God in's Word, and though of never such Place  
To join with lower Helps Deem't not disgrace.  
Feed on the Plains of Scripture, soar not high  
Unless some Philip, or some Jacob nigh.   

The COLLECT. 
The Epistle, James 1. v. 1. to 13.  
The Gospel, John 14.1. to 15.   
ALmighty God, whom truly to know is everlasting life: grant us perfectly to know thy Son jesus Christ to be the Way, the Truth, and the Life, as thou hast taught St Philip, and other the Apostles, through jesus Christ our Lord.    

Upon the Festival of St BARNABAS.  
DISQUISITION 27.  
ALbeit we find not this Saint in the Catalogue of the Apostles, 
Mat. 10.2. l. 1. c. 12.  Mat. 10. Yet we find Him numbered among the Disciples, though none of the Twelve, Yet one of the Seventy (saith Eusebius.) Cujus persaepe fit mentio. Of whom there is frequent and honourable mention in the Holy Scriptures: (very little indeed being to be found of Him else where) and He wanteth not any Humane Character, that aboundeth with so much Divine approbation; And that both by the Testimony of St Luke in his Acts of the Apostles, 
Acts 11.22.24. etc. 13.2. etc.  & of St Paul in his Epistle to the Galathians, 2. joining there the right Hand of Fellowship: 
Gal. 2.9.  But his Story is more illustrious in the Acts of the Apostles, C. 11. & 13. Where, upon the Dispersion occasioned by the Martyrdom of St Stephen (which Divine Providence ordered into an Advantage of the Gospel) the Gentiles came to hear of, and Receive the Word. This Saint as a special Instrument to improve the same, 
Acts 11.18.19.  is sent with a Commission; First, to Antioch, where first began the Christian denomination, Verse 20, 
Acts 13.2.  and let the next Verse tell you how he employed it, Verse 21. Who when he came and had seen the Grace of God; viz. In the effectual working of his Ministry, was glad; as in such success of their labours all good men use, and such was he indeed, as it there followeth; For he was a good man, full of the Holy Ghost, and of Faith, and much people was added unto the Lord: Then departed Barnabas to Tarsus to seek Saul; and having found him, in the 13 Chapter, the Holy Ghost finds and joins them both, as a pair of Vessels of Election, but with a special designation there of Barnaby. V 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But separate me Paul and Barnabas; the last being in the Original named first: Select and cull them out, out of all the heaps of men, For the work whereunto I have called them: And having with Prayer and Fasting (as such business should be done) received enlarged Commissions, with cheerfulness they commence their journey, neither with distances or dangers, any whit discouraged. Verse 4. 
Acts 13.4, etc.  So they being sent forth by the Holy Ghost, departed unto Seleucia, from thence sailed unto Cyprus, etc. As your leisure may read, the numerous stages of their successful travels; or see the perils of them in a glass of Saint Paul's own making, 
2 Cor. 11.26.  2 Cor. 11. Thus, Tanquam jugati boves. These two (as it were) Gods chief yoke of Oxen, ploughed over much ground, and so manured the Field of Christianity, that the laborers was not so few, as the Harvest of the Church was great. 
Acts 13.48, 49.  Verse 48. The Gentiles glorified the Word of the Lord, and it was published throughout all the Region. These were not like Saint Judes' Clouds without water, but like two plenteous Bottles of Heaven showered their fruitful dews upon all places where they came, with their streams, making glad each City of God: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  An excellent Spirit being in them (as was said of Daniel) St. Paul of eminent knowledge and compliant nature. Omnia factus omnibus, Becoming all to all, that he might gain some, i. e. Dispencing sometimes with things less material, not serving the times, but observing them to the advantages of Christianity; while our Saint Barnaby, at other side, carrieth both ability and sweetness in his very name. The Syriack derivation speaking him, Filium consolationis, the Son of Consolation; Fit to bind up the broken souls of Gentile-Penitents, and pour Christ's blood into their gaping wounds; the Hebrew Etymology naming him the Son of Prophecy: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. A man of knowledge, fitted for Instruction. Thus unanimously and profitably, did these two pass over many countries', and some years together; and how willingly could I here pass over the difference that fell afterward between them, 
Acts 15.37.  Acts 15. as the best Gold must have its grains; and lest they should have hence been puffed up (as we see daily, what success can do!) This was one of those Messengers of Satan (and Contention sure one of the worst of them!) This still is one of the Envious man's constant engines; the like difference between Saint Jerome and Ruffinus, and many other holy Fathers of the Primitive Church; and now adays, more of these fire balls are thrown then ever! God grant they be but as soon quenched, and do as little hurt, as this did here between Saint Paul and Barnaby; which though sharp, was but short and casual: Only about Saint Barnaby's desire to take his Cousin Mark along with him; whom St. Paul fearing would desert them again, as from Pamphylia; he chose Silas, and departed: This nothing hindering the sacred progress of the work, nor any more heard of in the Scripture; till both at last, participated, as of the Labours, so of the Sufferings; though not at the same time and place, yet both for the same cause enduring Martyrdom; 
Alsted. Chron. on c. 27.  wherewith Saint Barnaby was crowned, about the Nine and fortieth or fiftieth year of Christ, his Master and our Common Saviour.  

POEM. 30.  
Thy name and nature sweetly do agree,  
A Son of Consolation, speaking thee;  
And such indeed thou art, to groaners under  
Pressures of sin; but else a Son of Thunder!  
Instructing Teachers, with Physician's skill,  
To act in order to their Patient still:  
A Son of Lightning too sometimes, in jar  
Flashing with Paul, thy Fellow Traveller!  
Yet where the fault, determine dare not I;  
But in the best, lament infirmity!  
The currant'st Gold hath lowance, the best Grain  
Its Chaff, and S●alk, yet fruitful; so these twain  
Christ's choicest yoke of Oxen, which his field  
So ploughed, that it a plenteous crop did yield.  
And as Saint Paul a chosen vessel was,  
So separated too was Barnabas.  
Since therefore in the Christian Horizon  
Sin's Night's so shortened, by thy Doctrine's Sun  
Lengthening Spiritual day, we style thee right  
For Grace and Glory, Barnaby the bright.   

The COLLECT. 
The Epistle. Acts 11. vers. 22. to the end.  
The Gospel. John 15. vers. 12. to vers. 17.   
Lord Almighty, which hast endured thy holy Apostle Barnabas with singular gifts of the Holy Ghost: Let us not be destitute of thy manifold Gifts, nor yet of Grace to use them always to thine honour and glory, through Jesus Christ our Lord.    

 depiction of Saint John holding chalice with snake 
S. JOANNES.   
The Plate here.  
Upon the Feast of St. John Baptist.  
DISQUISITION. 28.  
Sol approprians praemittit Radios.  
THe glorious Chariot of the Sun approaching, you know, fore-sends a Lucifer to chase the shadows, and glad benighted mortals with the news of day; so here the brighter Sun of Righteousness, the Father of Lights, Christ Jesus, being now about to rise on the sin-darkned world, Praemittit suum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here sendeth his illuminated Messenger before him, viz. Saint John the Baptist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shining Lamp indeed by Christ's own testimony, 
John 5.35.  John 5. As that same King of Stars (I say) so this same Light of Lights (lest sudden lustre should offend weak eyes) dawneth first inpreparative remisser beams: 
Praeco Judicis, Tuba Regis, Angeius Dei, Vox Clamantis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christi. Chrysolog.  St. John Baptist is the stella matutina, the morning Star of that day Spring, which from on high hath visited us. I, that so high a Birth, as a descent from Heaven, might not want an Herald; that the Monarch of Kings might not travel without an Harbinger; nor the Lord of Hosts without his Marshal; nor so mighty a Conqueror without his Trumpeter; nor the greatest of all Judges without his Crier, The voice of one crying in the Wilderness. That no Prophecy might want accomplishment, or any State its decent dignity, In those days came John the Baptist, etc. Matth. 3. 
Matth. 3.1, 2, etc.  So that Ambrose 
* Sermon 63.  Preaching upon this day, was not a little troubled, where he should either begin or end, the praises of Saint John the Baptist— Inopem me copia fecit: Abundance suffocates expression, as overmuch Corn chokes the Mill from grinding; for whatsoever was eminent almost in all other, is found in this one Saint; as being an Angel in Malachi's phrase; 
Mal. 3.1: Luke 1.76. John 1.6. Mark 17. Matth. 3.5.  a Prophet in St. Luke's; an Apostle in St. John; an Evangelist in St. Marks; a Preacher of Repentance in St. Matthews; a Confessor in Ecclesiastical History; constantly teaching the Truth, and patiently suffering for the same. I shall contract all into an Abridgement of his life and death; being in his life a Miracle, in his death a Martyr: In the first, glance on his Descent, his Birth, his Name, his Office; in his Death, reflect upon the Motives, Agents, and Fortitude thereof: In the first place, his Descent speaks him the son of Zachariah and Elizabeth, 
Luke 1.13.  Luke 1. remarkable for each of them: Son of Zachary. Christ chooseth not his Officers, as some do Sheriffs, by measure of their goods, but goodness: Saint John here, not the son of any wealthy Laic, but of an holy Priest, one descended of the Aaronick line; no contemptible Gmealogy in Josephus his Heraldry; 
In vita Josephi.  who proves his own Noble extract, by his being descended of the line of the Priesthood, both by his Fathers, and his Mother's side, as appears in his life, written by himself; and too, Son of Elizabeth (there is somewhat in that) Elizabeth that was called Barren, but shall be called so no more, but Mother of such a Son, Than whom, there hath not been a greater born of Women. 
St. John his Relations.  Thus God ofttimes turns seeming reproach, into the greater blessing; and doth recompense contented expectation, with more joyful issue. You say, Nullum tempus occurrit Regi, indeed no time excludes the power of that King of Heaven; reflect but upon Sarah and Elizabeth, and tell me, What Breasts so dry, that God cannot make fruitful? And what Soul so barren, but this Giver of increase can make to bear? To bear like David's happy Trees, i. e. More fruits in their age, more and better, even fruits of Righteousness and Repentance: Hence then apply that of David, in both senses, Spiritual and Corporal, Faecundat sterilem, He maketh the barren to keep house, and to become a joyful mother of children, Psal. 113. 
Psal. 113.9.  And now if we join both together, Zachary and Elizabeth, we have here then, an holy Precedent for the legitimate and successful Matrimony of Priests. 
Gravius peccare sacerdotem, si uxorem ducat quam si domi concubinam foveat. Costerus Inchirid. c. 17.  Blush then all you that go about to slain the Honour of the Married Clergy, when Christ himself (you see) doth both approve, and honour it; choosing Priests, Zacharies son to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Usher, and Forerunner: We envy not that sinful Liberty, Praestat Scortart, while our Church out of the Apostles office licenceth the— Vxorem ducere; the leading about a sister; which is Saint Paul's phrase for Marriage, as 
* Lib. 3. c. 24.  Eusebius expounds it to St. Paul himself as married, 1 Cor. 9.5. And they that urge him so hard for Coelibate, 
1 Cor. 7.26.  1 Cor. 7. forget the six and twentieth Verse of that Chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where he means, Because of the present distress and persecution: But enough of his Relation; now for his Birth, which on his own part, was not without some wonder also: Not a greater among Women, only the Son of a Virgin greater; 
Arden's in locum.   mirabilitèr natus, mirabiliùs nasciturum demonstraret: Of such an aucient man, and of a barren woman wonderfully born, that he might the better demonstrate him, that was to be more wonderfully born of a Virgin; at whose approaching to his Mother, Saint John leapt in the Womb, Exultans puer Prophetavit; that springing of the Babe at the visitation of the Mothers, was a kind of salutation of the Infants. Quasi intra Matris viscera: As though Saint John here in the very Womb (if possible) would have cried out, 
Ludolphus, Devita Christi.  Eccè Agnus Dei, Behold the Lamb of God, etc. And though he cannot do it with his voice, yet will he with his motion; which was no ordinary one (saith a Father) but such as causeth wonder and expostulation.— Dic Infans, dic Prophetarum maxim, etc. Thou great, thou more than a Prophet, say, Whence this nimble Joy, and strange Exultation? Nondum natus, & Prophetas? Does thy prophecy forerun thy Birth? Yes, 
Chrys. 7. Hom. in Matth. 16.  Praesentiam Domini sentiens: As it were feeling the presence of his Lord, by this accost, he rejoiceth in the Womb, in a manner hasting to salute his Master: And hence it is (saith Saint Austin) the Church only celebrates the Baptist, his Nativity, the death of other Martyrs— Quia illorum fides post aetatis accessum, Johannis Nativitas Christum celebravit; Because others indeed in a full grown Faith, stuck to Christ at their deaths, but our Saint John here besides that, did with an early confidence, salute him ere his Birth, 
Luke 1.60.  and so are their Feastivals proportioned to their service: Those as Christ's followers, Saint John as his forerunner.  
Next, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sig: gracious. The Hebrews usually add the Letter Jod to proper names, or some other Letter of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  see a pair of good Omens in his Names; one of them speaking his Person full of grace, John; and therefore, the other his deserved office, Baptist. Such good names are or still should be as good Counsellors; and to that end pious antiquity imposed them, significant Compellations are constant Admonitions: And that as often as we hear ourselves named, we might reflect upon our Covenant with God in Baptism; and who so disparageth a good name with a bad life, may well be chid as (a Father did) some dissolute Christians, and that doubly, Ipsum nomen crimen: That even their names shall aggravate their crimes, as here John Baptists do express his virtues; I, and his office too, our next considerable, which, some say, was four ways fulfilled; viz. Nascendo, Praedicando, Baptizando, Moriendo; By his Birth, by his Preaching, by his Baptism, by his Dying: By his Birth,— Vtero exiliens praecursionis officium inchoavit; by his Exultation in the Womb, initiating his Office, and as it were Preaching Christ's Conception, 
Ludolph. in Johannem Baptistam.  but of this before: For the second, Saint Matthew describes his Preaching, with his Text, and other necessary circumstances, 
Matth. 3.1, 2, etc.  Matth. 3. In those days came John the Baptist, Preaching in the Wilderness of Judea, and saying, Repent, for, etc. He was indeed the first Christian Preacher; and the same was Christ's Text afterward, 
Chap. 4.17.  Matth. 4. An ever needful Subject! Thus what his Infancy began, his riper years made up, 
Saint John's Office, and wherein it consisted.  Preaching Repentance, and Baptising in the Name of Christ; Penitence and Baptism, a Doctrine and Discipline which the Jews never heard before of (you may guests how they relished them) to lay aside their weighty Ceremonies, nay, their main and ancient Laws, as to offer no other Beasts than their own hearts for bleeding Sacrifices, but weeping eyes: Nay, and to change that ancient Sacrament of their Circumcision, so strictly commanded, and so long continued (above Two thousand years from Abraham unto Christ) so sharply still performed, or else more sharply punished! Now to persuade them to Baptism, to a little washing in Jordan, seems no less to them then double Blasphemy, against God and Moses; as they told Saint Stephen long after, Acts 6. And therefore doubtless, 
Acts 6.14.  they raged more against Saint John at first; and somewhat was in it, That he Preached in the Wilderness (their Cities and Towns not enduring him) witness their conspirasous Assemblies, more frequent now then ever; the Sanedrim or High Council of the Jews daily sending their Sophisters to John. 
John 1.21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who art thou? and why Baptizest thou? etc.  
Here Saint John's holiest Reformation meets with furious opposition; the best of asiions must expect affronts, and yet not take them for discouragements: St. John bats nothing here of resolution; no Ionas he, he waves not his Commission, but maugre all difficulties, prosecutes his Sacred Innovation; 
Acts 6.10.  as (it was said of Saint Stephen) all their disputants were not able to resist the Spirit by which he spoke.  
He that sent him, gave success answerable unto his holy courage; his Ministry wanted not the encouragement of company, Converts, or Disciples, Matth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Matth. 3.4.  There went out to him all Jerusalem, and all Judea, and all the Region about Jordan, etc. A triple all; as if there were one for each of City, Court, and Country, (the Grandees were not fuller of Indignation, than the people of Love and Admiration;) all the Region round about; nor went they out (for novelty only) as now adays, to see fine Reeds, Reeds shaken with the wind, with every wind of Doctrine! But in the next Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Verse 5.  Caught by the Voice of his Doctrine, and Echo of his Life, happy Allurements, They were baptised of him, confessing their sins: So that it was well, the Wilderness was his Church, and the mighty River Jordan his Font; lest else he should have wanted room, or Water for his Baptised Auditors.  
One of which, to honour him and his office, was our Lord himself, Verse 13. and came far to him also; Then came Jesus from Galilee to Jordan to be Baptised of John: Whose modesty would fain have then resigned his Office; 
Verse 13.  but for that, Nunc permittas, Suffer it to be so now: I, now, was a fit opportunity (before all Jerusalem, etc.) for Christ to Miracle himself, The Son of God; the Holy Dove descending with a voice from Heaven, etc. Yet was it not any Nunc of Ostentation, but of Righteousness, etc. 
Christ's Baptism.  For, Ecce Dominus ad Servum, Magister ad Discipulum: Verifying that, I am meek and lowly; Learn of me, etc. Beloved, the Lord here comes unto his Servant, the Master to his Disciple, to be Baptised, and that among the People: But we may here ask (as Bernard of his Circumcision) Quid facitis Baptizantes Christum? What do you washing of him, in whom nothing was unclean? Go wash your spotted Lambs and spare not; 
1 Pet. 2.22.  but this Lamb is without blemish: So far from having any, that he knew no sin. Saint John's modest Answer might have been an Assertion, Thou needest not to be Baptised at all, etc. Nay, one might well with David, Ask Jordan, why it fled not? etc. And indeed, Consider Christ abstractly, as Totum integrale, (i. e.) In his own single Purity, a Body by himself, as severed from us; and he needed then no Baptism, Jordan had more need of him, Lavit aquas, non aquae ipsum: The Waters were (as it were) Baptised by him, not he by them.  aquae nos purgaturae, prius ipsae purgarentur: That the Waters which were to cleanse us, by him might first be purified themselves: He received no virtue, but gave the water's cleanness, and efficacy to the Sacrament. But on the other side, take him with his Reference to us; this second as the first Adam, Pars Communitatis, as the Head of the People; and then to fulfil all Righteousness, he must needs be Baptised: He will need that for thee and me, which for himself he needed not; for in his Baptism he put on us, as we do or aught, to put on him in ours: 
Verbum clamat in voce (i. e.) Christus in Johanne, in glossâ Ordin. Gagnaeus in locum.  And therefore he came to John the Baptist, who was indeed but the Instrument, Christ himself the Institutor of holy Baptism: Saint john's was a Baptism unto Repentance, Non peccata tollens, sed eorum commonefaciens; Not taking away sins, but only admonishing of sinners; but Christ's was a Baptism of Remission, through his blood; which is our Jordan: For as many as are Baptised effectually, are Baptised into his death, Rom. 6.3. else, all the Rivers of Damascus, and Judah too, withal the Fuller's Soap in the World, cannot fetch out the least stain; no, He by himself hath purged our sins, 
Heb. 1.3.  Heb. 1. And this is a sensible Demonstration of Christ's yoke being easy, and his burden light; so changing Circumcision into Baptism; freeing us from bloody Ceremonies, from costly Sacrifices, and painful Sacraments. It is worth our thankful Meditation this, and no doubt but many of the Jews, were won by this same freedom from their burdens; which easy change, 
John 1.21.  they did somewhat expect, John 1. A blessing quite opposite to that worst curse of Egypt, wherein God turned their water into blood! But here indulgently our blood to water; what was their Shambles, is with us a Laver: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Laver of Regeneration, Tit. 3. 
Tit. 3.5.  The gentler the Mandate, the heavier the Punishment that waits on the neglect of it. But of this I have spoke before, in the Feast of Circumcision, and shall close it with that of Naaman's servant; which such Refractories may consult at their leisure, 
2 King. 5.13.  2 King. 5. while we (among the thronging Jews) go forth a little into the Wilderness, to see the Baptist. (What manner of Person, for Habitation, Habit, Food, and Raiment) for that's the scene of his abode and Doctrine, The Wilderness; as Mount Olivet was said to be our Saviour's Pulpit. 
Regio vasta sed paucis habitata colonis. Luke 1.39.  What Saint Matthew here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Wilderness, St. Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (i. e.) The Hill-Countrey; being the more barren, the less frequented places of Judea, yet not disinhabited; for there was Joabs' house, 1 King. 2. Nay, Beza saith, 
1 King. 2.39.  That there were seven Towns (whereof Joshua mentions fix at his dividing out the Country) and the seventh was Hebron, 
John 15.61.  wherein was Zacharies house, Luke 1.40. Where the child grew (saith the Text) waxed strong in spirit, and dwelled till the time of his public Appearing: So that the Fratres in Eremo, have hence but little cause to challenge Saint John's Brotherhood, muchless his Patronage, unless also when a very Infant, as above declared. 
Maldonat in Matth. 3.  But here Maldonat is very angry at the Truth, and will prove Saint John an Hermit, by many Arguments; and first from the Prophecy of him, Isai. 40. Where by that Wilderness of Babylon, Saint john's is intimated one disinhabited, or else the prediction there not accomplished; to which I answer trebly: First, That neither Scripture or himself, doth mention any desert of Babylon more desolate, then that about Jordan; and therefore not to be acknowledged to a disadvantage, without proof. Secondly, That of Judea being so vast, and but of so few Colonies, truly retained the name of Wilderness. Yet thirdly, To make it good in his own sense, 
Saint John no Patron of Hermitage.  when Zachary was slain (so sacrificed between the Porch and the Altar!) for affirming Christ born of a Virgin; then was Saint John fain, and his Widowed Mother, to fly from Herod's cruelty, and the Pharisees; to leave the parts inhabited, and to go to the remotest of the Desert (and then even in a literal Wilderness) to a place called Apummim (saith Nicephorus) lying between Jerusalem and Jericho; infamous for Robberies and Murders, as the poor wounded traveller can tell you, 
Luke 10.  Luke 10. And here about, they tell us, Saint John lived in a Cave; the very same, where formerly his Type Eliah was fed by Ravens, drinking the water of the River Cherith, 1 King. 17. 
1 King. 17. Bina Deserta exterius à quo, & interius circa Jordanem, ad quod venit Johannes, Gagnaeus in locum.  While Gagnaeus tells us, that there was but two deserts in Judea; One, the inward, from which John came, according to Saint Luke, and that is the Hill-Countrey, as aforesaid; the other, the outward Desert, to which the Baptist came, being about Jordan: So that all this contributeth nothing toward Hermitage, or sullen Anchoretism. St. John if ever in such a Place or Cave, being not led thither by any voluntary Motion, but driven by blood thirsty Herod's persecution, not like those, who for some private ends, most part of discontent, at best of single Piety, Relinquish the Communion of Saints Militant, Dissolve Society (as much as in them lies) turn enemies to the best part of Nature, and the common good of Man! choosing rather to keep house with Birds of night, within some hollow Tree! or to turn Inmates with the Beasts of Prey, lodging in Dens and Caves! then civilly to converse with men, who mutually may commerce their Faculties and Talents, to the advantage of their Master: Such, sure, writ more after the Copy of the Cynics Tub, then of the Baptists Cave; who though retired here from worldly a vocations (you see) abandoned not all society; nor like them baulked opportunities of public good; Witness that Town Bethabara, where He taught and baptised such great multitudes, and indeed all the Region round about Jordan: Well, the next is to make it up a threefold Cord, a double Argument, to prove Saint John an Hermit, Eccè vestis, & esca, solitudinis habitatori congrua: 
Mald. in locum Matth. 3. v. 4.  Mark (saith he) his very Habit and his Diet express him such a Pilgrim, Verse 4. This John had his Raiment of, etc. And all this but complying with his Education and his Office; Inter Judaeos, 3 Sectae. Among the Jews three eminent Sects (there were) or sorts of Teachers; and therefore so many ways of Education, viz. 
Pharisaei, Esseni. Saducaei Dionysius, Carthusi.  The Pharisees, the Sadduces, and the Essens or Nazarites, for those two differed little; Esseni Rigorissimi; of all, the Essens were the strictest, sc. Nourishing their Hair, and totally refraining Wine, living solitarily, and chastely, according to the Customs of the Nazarites: And Mathesius observes of them, that only these of all the Jewish Factions, no whit opposed Christ; and therefore Saint John being brought up under their Discipline, after the strictest manner of the Jews, lived a Nazarite. Secondly, All this Austerity belonged to his Office, as particularly called unto it, and furnished for it, with the spirit of Eliah, Luke 1. 
Luke 1.17.  So that here is as little pattern for voluntary Shirts of Hair, and Superstitious Abstinence, from Saint John's Food and Raiment, as Fruitless Solitude before, had from his Wilderness; all which in him, had a Deus Requisivit; (i. e.) A peculiar Calling for it, while theirs, a Quis Requisivit; Who hath required these things at your hands? But leaving Drones to the Wild honey of their forced extractions, let us like diligent Bees, suck better Juice from Saint John's Herbs and Wilderness; learn somewhat of his Temperance, and Mortification: His Wilderness instructs us to a virtuous retiredness, not to lie too open, to obvious temptations; to be sometimes apud nos, impregnable to all allurements; yet to appear at a Baptising or Proclaiming Christ, else Benè vixit, qui benè latuit, is a good Proverb for this Age: And, sure, there is no wisdom unto that Reservedness, which keeps itself unspotted of the World. 
James 1.27. De exuviis immundarum pecudum, Gagnaeus in locum.  Next, Saint John's Habit was a Crier against Pride (there is a voice in that) he was wrapped in the skins of unclean Beasts, in them to show us our own likeness: That Girdle about his Loins, Mortificationis in dicium, an Emblem of the Body's Subjugation, the Loins, being the reins of Concupiscence, must be restrained, Luke 12.35. His rough Habit shows us, God will accept of a John's Camels Hair, before a Dive's Purple; regarding not so much the Feathers, as the Bird (the Lark out rates the Popingay;) Adorn not then the outward only, but the inward man. Forma decet neglecta viros, A count attire, 
Luciani, Scommata in Dialog.  speaks men effeminate; which made Lucian scoff deservedly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold She- Sardanapalus, & Foeminas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and women's Habits not distinguishing their Sex: Poets are turned Prophets now adays, it seemeth, among others. The Apostle gives a better Glass to dress by, if they please to look in it, 1 Tim. 2. 
1 Tim. 2.9.  Sure the Absoloms, and the Jezabels of these times, would both bate of their vanities, did they but sometimes think of John the Baptist; and they might mend their Fare, if with him too, they would sometimes abate their Diet: His Food (here) Locusts and wild Honey; his commons short, yet thriving. Pliny tells us, 
Lib. 6. c. 10.  That these Locusts were great Delicacies among the Parthians (I know not how the Cook might mend them) but other Naturalists make three sorts of them, Avis, Herba, Radix; a Bird, an Herb, a Root so called. Saint chrysostom thought Saint John's Locusts of the first kind, 
St. Chrysost. Levit. 11.21.  because found among the Edible Fowls, Levit. 11.21. But the stream of Authors runs (here) for the Herb and Root called Locusts; and his wild Honey, being a sweet Dew upon them: What ever it was, sure, but a slender Dish, Exampling us to a Religious Abstinence, condemning this Luxurious Age; in which, old Time himself hath took a surfeit. Epicurus, once deemed such an Heretic, hath more Disciples now then ever. Avidis, 
Sen. Trag.  Avidis Natura 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 lest I lose intended Brevity in this Wilderness of matter, I hasten to the sad Catastrophe of the Baptists Death; wherein I am enforced 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) Ye 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 courageous 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 spite of all Law and Honesty, married his double Niece, 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 Brother's 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 Christ's Forerunner! And as there was a Necessity of his being such in Life (besides that of Type, and Prophecies, 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 else 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 world's Theatre, by Death, his Master entering (and be no longer taken for the Messiah, as he was by some) but make good his own Prophecy. 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 cruse 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 John's Head must be a Dish at Herod's Banquet, on his Birthday, 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! Herod's Birthday, much like Pharaohs (the only 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 Died 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 Battle, 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 Metal as nimble and brittle as herself) she suddenly fell in, and was herself beheaded by the breach thereof: Nec Lex est justior ulla. So just is God, and so recoiling 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 forerun  
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 Trumpeter  
Of that same Universal Conqueror.  
The Crier in the Wilderness, whose Voice  
And Life, commends Austerity to choice.  
The strict Eliah's Antitype, whose Skins  
And Locusts, damn the Epidemic sins  
Of Garb and Diet; both the Antic 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 Baptised at.  
May he that washed thy Waters, and Prayer hears,  
Make us all Anabaptists in such tears;  
And then how ever powerful Envy seize  
Us Prisoners for Tell-truths, 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 Truth's sake, through Jesus Christ, etc.    

 depiction of Saint Peter with keys 
S. PETRUS.   
The Plate here.  
Upon 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 puffed 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 
* Expos. in Gal. c. 1. , four sorts of Apostles, viz. Some sent immediately from God, as the Prophets under the Law, 2 Pet. 1.21. Jesus Christ and John Baptist at the beginning of the Gospel, John 1.6. and 20.21. Some, immediately from God the Son, in his state mortal, as the Twelve Apostles, 
Matth. 10.5.  Matth. 10. in his state glorious, as Saint Paul, Acts 9 Others are sent by men only, as those, who unworthy, both as to Life and Learning, crowd notwithstanding into the Ministry. Others (you see) neither chosen of God, or called of men (for the choice is known by the Talents) as the false Prophets, of whom Jeremy complains; 
Jere. 23.21. Phil. 3.2. John 10.1. Matth. 7.15.  They ran, and I never sent them, etc. Evil workers, Thiefs, climbing into the Church at the Window, not entering in at the door; Wolves in sheep's clothing, etc. Lastly, Others both elected of God, and Ordained by men, as the Bishops of Ephesus, Acts 20. And other Priests and Deacons of the Primitive Church, Acts 14. As all Orthodox Ministers of the Word and Sacraments among us. Now Saint Peter (you see) was one of the first sort, an Apostle chosen of God, by Christ himself immediately; with whom, he grew so highly into Favor, that he became one of Christ's Triumvirate, that is, one of his three eminently beloved Disciples; not only of his Council (as they say) but of his Cabinet: With him in all serious transactions; 
Matth. 17.  with him in Tabor, Matth. 17. where he participateth heavenly society, and as it were, anticipates the glories of the Resurrection; desirous not to change the scene, Bonum est esse hîc, Would fain be building Tabernacles there. It is good for us to be here, etc. Nor doth Christ only grace him with miracles by Land, but by Sea also, 
Chap. 14.19.  Matth. 14. Causing him to take a walk with him upon the waters; and when his Leaden-Faith, there began to sink him, lent him more than bladders of assistance; beside, teaching him to angle treasure out of it, to take Fish of more than their own value, 
Chap. 17.27.  Matth. 17. And all this while he seemed to be a kind of Rock, of Power, Faith, and Favor: But when once out of self-love, or carnal fear, he dissuades Christ from his sufferings, Matth. 16. 
Chap. 16.23.  Master be good to thyself; Let not this happen unto thee, etc. Then he seems a Reed again, and is shaken to some purpose; Christ giving him sharp words; nay, the very same rebuke, as he did to the Devil, in his temptation, 
Chap. 4.10.  Matth. 4. Get thee behind me Satan, etc. and very fitly; for it came from him, to break the design of our Lords coming, and to obstruct the work of our Redemption! Yet this Slip he recovered afterward, and his Faith (like a broken bone, well set again) seemed stronger than ever it was before, Matth. 26. 
Chap. 26.32, etc.  Where our Saviour telling them, That the Shepherd should be smitten, etc. That all should be offended at him, and forsake him, makes a bold Catholic challenge, Though all men be offended, yet will not I; and for all Christ's subjunction, defieth death itself, to exhort his denial: Stout Rock indeed, that stands against all storms and billows; nay, and at Christ's apprehension in the Garden, he began to act, according to this rate; whispering death in Malchu's Ear, but that Christ by an ex tempore miracle, cured one, and cooled the other: How sociable was his Master with him, in frequent Dialogues? especially, that most remarkable in the Gospel of this day, 
Chap. 16.13, etc.  Matth. 16. Whom do men say that I am? etc. Whom say ye? And Simon Peter answered, Thou art Christ, the Son of the Living God: And Jesus answered, Blessed art thou Simon Bar-Jona, etc. As if Christ should have said, I am the natural Son of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as thou art of Jona. Non te opinio terrena fefellit, sed inspiratio coelestis instruxit, Englished in Verse 17. Flesh and blood hath not revealed this unto thee, but, 
John 6.44.  etc. Faith is the work of God, and no man cometh unto me, except the Father draw him: Upon this Rock will I build my Church, etc. (And now we are among the Rocks indeed,) many busying their Subtlety and Learning to distort this passage, to the proof of Saint Peter's lordship over the rest of the Apostles; and so (though inconsequently) of that jatalian Phaëton's unlimited Jurisdiction: To say nothing of Gardener's 
* See Fox Acts & Mon. in John Rogers Martyrd.  Contradictory Exposition of it, in his several Sermons before King Edward the fixed, and Queen Mary (like many others, being of the Religion of the times) the stream of the Ancient, and the Orthodox, run otherwise; expounding it of the Faith of Peter, not the favour; of his confession, (which was Commune symbolum, the Creed of the Apostles) and not of his person. So Saint Augustine 
* Tract. 124. in Johannem & Serm. 13. de Verb. Domini.  frequently, Petrus à Petrâ, non è contrâ. Peter is denominated from the Rock, and not the Rock from Peter; as a Christian is derived from Christ, and not Christ from a Christian: Aedificabo te super me, non me super te. I will build thee upon me, not me upon thee; I will build my Church, upon myself, the Son of the Living God. And whereas he did once construe this of Saint Peter, he retracted that Opinion, expounding it of Christ; as Hierome 
* Comment. in Amos. , Gregory 
* Moral. 31. c. 34. , Primasius, Anselm, and others do. Fundamentum Ecclesiae, Fides (saith St. Ambrose 
* Ephes. 2. in locum. ) His Faith was the Rock, for which Simon was called Peter, and the Foundation whereon the Church is built; many of the Schoolmen herein, siding with the Fathers, viz. Hugo Cardinalis, Suarez, 
Vide Boys Postils, in Festo.  Ferus, Tostatus, etc. And it is a common Axiom 
* Aquin 1. part. quaest. 1. Art. 10. , Symbolica Theologia non est argumentativa; that is, That in matters of Divinity, Arguments are of no efficacy fetched from Allegories, Metaphors, and Similitudes. But not to detain you in these rough Speculations; me thinks it is evident of the Faith of Peter, and not of the person; from the very Context, Christ not more highly dignifying him in the Eighteen and nineteen Verses, then sharply reprehending him in the Three and twentieth (as before expressed) else what a strange change in Three or four Verses? Besides, alas! For his own particular, what a weak Rock was he afterward, or a Reed rather! at our Saviour's sufferings, shaken with wind of a Damsels breath! How was he besmutted at the High Priests fire? For all his former Protestations, 
Matth. 26.69, etc.  denying his Master, his own Name, his Country; denying not only his relation, but his knowledge of him; denying again, and again! And that with abjuration, and execration! and all the aggravations possible! and all this too, after Christ's indulgent Dialogue with him. Thou art Peter, etc. O see, here, and lament, sad humane Frailty! If such Rocks be shaken, what shall Rushes? if chief Apostles fall? O be not high minded, but fear; and let him that standeth, take heed, lest he fall! Yet let us not take notice, of his foul steps only, but also of his washing them, 
Vers. 75.  Verse 75. He went out and wept bitterly! bitterly, as ere he sinned! O, that we could as easily repeat his tears, as sins! and that we could so vindicate the former acts of our life, as he did, with the latter; being ever afterward a diligent and most successful Apostle, (as though still a Fishing) Catching three thousand at a Sermon, Acts 2. till Herod Agrippa seizeth, 
Acts 2.41.  and imprisoneth him, 
Chap. 12.  Acts 12. intending to serve him, as he had done Saint James; but that the Prayers of the Church, fetched an Angel from Heaven, miraculously to release him. That afterward about Anno Christi 51. at Rome he expugned Simon Magus; whose imposture had so carried away the vulgar, that they inscribed Altars to him; 
Saint Peter and Simon Magus.  Simoni deo sancto, to Simon the holy god: But Simon Peter made him appear the worst of men; though some have so penned the story, as make the passages rather seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i. e.) More Poetical, then real. Thence passing into the lesser Asia, he Preached a while unto the Jews, being sometime called the Apostle of Circumcision, until his Vision of the Feasting Sheet, let down from Heaven, with all edible Creatures of the Earth, Acts 10. And thence, 
Acts 10.11.  emblematically instructed, he became a Converter of the Gentiles also; as Prudentius excellently. 
Somniat illapsum Petrus alto ex aethere discum, 
Prud. Enchirid.   
Confertum omnigenis Animalibus, ille recusat  
Mandere; sed Dominus jubet omnia munda putare:  
Surgit, & immundas vocat ad Mysteria Gentes.  
Saint Peter dreaming of that Feast from Heaven  
Stored, with all Creatures, eats not of what's given:  
God checks his niceness, clean expressing all;  
Whence he to Christ, doth unclean Gentiles call.   
To which end, he went afterward to Antioch, 
Vide Alsted. Chron. c. 27.  where some writ him seven years to have been Bishop; and in Anno Christi 67. being the fourteenth of Nero, he returns to Rome; there abiding not many months, and that not as Bishop, but as a stranger; though Damasus writes, that he came to Rome, Anno Christi 60. which was the seventh year of Nero; and even thereby confuting those, who affirm him to have sat Bishop there Five and twenty years, when as Nero scarce reigned full fourteen in all, but there all agree, he suffered; 
Eusebius, l. 3. c. 1.  And Eusebius, and others say, That in the Sixty eighth year of Christ, (which was the last of Nero) Saint Peter, and Saint Paul both, both in one day, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as they had formerly born the yoke of Labours, 
Isaacsons Chro.  so now of Torture; or rather were both together unyoked, with the Rest of Martyrdom: Saint Peter being crucified! Inversly (saith Eusebius) to differ from his Master; and Saint Paul beheaded! by the tyranny of Nero, who hence was justly styled, Dedicator condemnationis Christianae. The Founder of those Ten Christian Persecutions.  

POEM. 32.  
Here you come forth to see, with eyes of mind,  
No Reed, but a Rock shaken with the wind!  
A Rock of Confidence, and Faith professed,  
Shaken with a Faint blast of a Damsels Breast!  
Yet like a well-set Oak, rooted the more  
By storms, and firmer after than before.  
This Primate of the Apostles, having been  
Longer with Christ, and most his wonders seen,  
Deservedly above the rest, he most  
Doth of his love, and stout adherence boast,  
To his dear Lord, who too truly descries  
His Champions fall, yet praying for his rise.  
He that left Ships, and Nets, and World, and all,  
When Christ, and gainful miracles did call;  
No sooner sees his Paths bestrewed with Thorn,  
But Peter, like the rest, leaves Christ forlorn!  
Christ, who from drowning Waves supported him,  
He now leaves in a storm to sink or swim!  
But did he not then follow to the Hall?  
Yes, to disown him! and augment his Thrall!  
Nice to see that High Court, and this strange trial,  
But there espied, first wounds him with denial!  
Denies (in a bad sense) himself, and next  
Abjures his Country, and his Lord perplexed!  
Then his poor inch of life to lose, so loath,  
That he seals all, with a perfidious Oath!  
He, whose unstained Profession all admire,  
Was thus besmutted at the High Priests fire!  
Was this the Rock, not to be moved by death?  
So tossed and staggered by a Maiden's breath!  
Was this he lived on Miracles? was this  
He that saw Tabors metamorphosis?  
What is best Flesh and Blood, left to itself?  
Faith needs must wrack, when each is his own shelf!  
How vain all humane confidence? how faril?  
Christains, 'tis humble Faith and Prayers prevail:  
Here Satan winnowed the choicest grain,  
Yet our Lord's Prayer purged off his Chaff again:  
After all this, Christ gave him but a look,  
And that the Saint into the Peter struck.  
Reflection and remorse met both together,  
And made fair after, though first showry weather:  
Christ's eye dissolved his frozen heart to tears,  
And from those bitter streams, sweet Fruit appears:  
The monitory Cock then timely sings  
Alarms to his Soul, and lends her wings;  
For though his Master, at this time, he fly!  
Yet for the same, at length, did stoutly die.  
Lord be thy Word, our Chantecleer of sin,  
And when we start, let thy Grace eye-us in;  
And then such fractures, maugre all complaint,  
Well-set again, shall make the stronger Saint.  
Who knows so well, what 'tis to go astray,  
The care of Sheep and Lambs best take he may:  
Who Heaven most values, by such straits as these,  
Seems fittest to be trusted with the Keys.  
I, when all's done, this Peter proves the stone,  
Which Christ hath hewn, to build his Church upon;  
And though all Tempests of the World assail  
That Faith, yet 'gainst it Hell shall not prevail.   

The COLLECT. 
The Epistle. Acts 12. ver. 1. unto v. 12.  
The Gospel Matth. 16. ver. 13. unto v. 20.   
Almighty God, which by thy Son Jesus Christ, hast given to thy Apostle Saint Peter many excellent gifts, and commandedst him earnestly to feed thy Flock; make (we beseech thee) all Bishops and Pastors diligently to preach thy Holy Word, and the people obediently to follow the same, that they may receive the Crown of everlasting glory, through Jesus Christ our Lord.    

 depiction of Saint James the Greater with scallop shell and staff 
S. JACOBUS MAYOR.   
The Plate here.  
Upon the Feastival of St. James.  
DISQUISITION. 30.  
THis Saint James was one of the sons of Zebedaeus, Matth. 20. This was James, the brother of John, 
Jacobus Major, and why called James the Great?  surnamed James the Great; and that perhaps in regard of his age, above his name sake, James the son of Alphaeus; or for that he was elected an Apostle before him (saith Aquinas 
* In Gal. 1. Lect. 5. Raulinster. 2. de Jacobi Major. ) or James the Great, as being more intimate and great with his Master Christ, than the other, as being one of his Triumvirate, one of the three admitted to the Transfiguration, and the raising of Jairus Daughter, Matth. 17. Luke 8. Lastly, James the Great, for that he was endued with so great courage, as to tell Herod Agrippa of some reigning sin, as John Baptist did his Brother Herodes Antipas, though it cost him his life also! and brought him first to drink of Christ's Cup, and to become Proto-martyr of all the Twelve Apostles. Vitae merito magnus, sed humilitate infimus. Saint James the Great, in the virtues of his life and death, yet not without some vices interpolated, or coming between them; indeed, readily coming unto Christ, 
Matth. 4.  at the first call, Matth. 4. leaving all Employments and Relations forthwith to attend him (I say) he was one of that first Quaternion of Apostles, that either was invited, or that ever addressed to our Saviour; viz. Simon and Andrew, 
Remigius apud Thomam.  James and John: Some of whose virtues are wrapped up in either of their names; as Simon intimates obedience to the will of God; Andreas speaks a stout man, in executing his Office; St. John is denominated from Grace; and Jacobus, or James, hints a supplanter, sc. of vices in himself, and auditory (the Etymologies are so obvious, I forbear them.) Others affirm the four Cardinal virtues designed by these four chief Apostles, referring Prudence to Saint Peter; Justice to St. Andrew; Temperance to St. John; and Fortitude to this Saint James, and yet this Fortitude, not without some weakness; for as the purest Gold hath Dross, and choicest Wine its Lees; so these rare virtues in them, were not without mixture of some contrary vices! here visible in James and John, whom yet we cannot part, being Brethren in the same infirmity, viz. A fond ambition of some eminent advancement above, all the rest of the Disciples; which caused in them an unbeseeming emulation, Matth. 20. 
Matth. 20.20. in locum.  and a complaint of Anselmus, Isti ambitiosi, illi invidiosi, utrique tamen nobis profuerunt. James and John were carnal in their pride, the rest as carnal in their envy; so that all the Twelve were faulty, and may so far at least profit us, as to show, all have their infirmities; that none presume, the best having their slips; nor any despair, since Christ forgives them, 
Gal. 6.1.  and enjoins us the like. Gal. 6. If a man fall into an offence, ye which are spiritual, etc. As here Saint James and John did, in moving of their Mother to an indiscreet Petition; for that is evinced in Christ's plural answer: Ye know not what ye ask, Vers. 22. Though her words, it was their own act, and Saint Mark clears it, Chap. 10. 
Mark 10.37.  That it was their own suit, yet here the old woman must colour the dotage; Then came to him the Mother of Zehedees' children, 
Matth. 20.20.  etc. Desiring a certain thing of him, etc. This woman was named Solom, the sister of Joseph, Husband to the blessed Virgin (as some think, 
Aretius, in locum Paludensis  comparing Matth. 27.56. with Mark 15.40.) Her Petition, Verse 21. seems to beg for her two sons three things, sc. Ease, Riches, and Honour; Ease, that they may sit; Riches, in thy Kingdom; and Honour, one on thy right hand, and the other on thy left: The indiscretion of which request, appears in the discreet answer, consisting of correction, Ye know not what ye ask, etc. And of direction, Ye know that the Princes of the Gentiles, etc. Ye know not what you ask; either for the matter, if you think my Kingdom of this World; or otherwise for the manner, if you think to sit in my Kingdom, before you have drank of my Cup: And here the reply, was as confident, as the suit, We are able; Ye shall indeed (saith Christ) he says not ye can (to take them off from their own reliance) but he enabled them both indeed to drink it. Johannes in persecutione; Jacobus in passione 
* Remigius apud Paludensem in locum. ! Saint John tasted that Cup in persecution, both of the boiling Cauldron, and the banishment to Patmos; but Saint James drank deeper of it, by a literal Martyrdom, Acts 12. 
Acts 12.1, 2, 3. etc.  Where Herod the King stretched forth his hands to vex certain of the Church. Good Kings are said to be nursing Fathers to the Church, but usurping Tyrants (you see) make a prey of her. Herod here stretcheth forth his hands to vex her, certain of the Church, (i. e.) Certainly the best, and principal, as here (whether out of any private grudge, or general insinuation with the Jews, as is most probable, Vers. 3.) He killed James, the Brother of John, with the Sword, etc. and the murderer here was Herodes Agrippa, otherwise called Herod the King; not Herodes Ascalonita, otherwise called Herod the Great, that slew the Bethlemitish Innocents'; nor Herodes Antipas, 
Matth. 2.  otherwise called Herod the Tetrarch, who beheaded Saint John Baptist, Matth. 14. 
Chap. 14.  But here the Grandchild of that Herod the Great made away Saint James, as I find distinguished in an old Verse, 
Guide ex Lyran.  that is better History than Poetry. 
Ascalonita necat puerós, Antipa Johannem,  
Agrippa Jacobum, claudens in carcere Petrum.  
Great Herod slays the Males, the Tetrarch, John,  
The King kills James, and Peter seizeth on.   
Eusebius here minds us of a most remarkable History, 
Eccles. Hist. l. 2. c. 8.  and which was generally received as authentic, viz. That the Informer which brought Saint James unto his Trial, and seeing the undantedness of his witnessing Christ's truth, was thereby converted (like Saint Paul's Jailor) and declared himself a Christian; and for the same, became an immediate copartner in his sufferings, ask him forgiveness, as they went to Execution, which St. James expressed by prayer for him, and exosculation; as you may read the story in Eusebius, together with the signal vengeance on their Murderer Herod Agrippa.  
The manner of his death being not expressed in Scripture particularly, is severally fancied; but most probably concluded by Alstedius (from the mention of the sword, Verse 2.) that he was Beheaded: 
Jacobum securi percussum scribit, Eusebius, l. 2. c. 8.  The hardhearted Nation of the Jews, no doubt, being as dextrous in that art of Decollation, as any of our Outlandish Neighbours: Thus St. James, somewhat like Henoch, the shortest lived among the Patriarches before the Flood, with the shortest circuit, finished the courie of his Apostleship; Yet ere his death (say some) he first propagated the Gospel into Spain; for which he is still owned there as Tutelar Saint, of that grave Country. I say, thus Saint James drank of Christ's Cup first, 
Alsted. Chron. C. 27.  Anno Domini 43. And so consequently was the first of all the Twelve Apostles in Christ's Kingdom, according to his Mother's request, in the Gospel for this day. But than you may ask, how does that part of Christ's answer hold, Vers. 23. It is not mine to give, etc. especially when, Matth. 28.18. it is said, 
Matth. 28.18.  All power in Heaven and Earth is given to me, etc. But saith Austin, 
* Lib. 1. de Trin. Arden's in locum. , and others, It is not mine to give, as man, and allied to you, but as God, and equal to the Father; so here he gave it: Not mine to give out of any partial relation to you, being no respecter of persons. Not mine to give you, now before you have drank of my Cup; but here so soon as Saint James drank thereof, the boon was granted, to sit in his Kingdom; and granted in a better sense, then ere desired.  

POEM 33.  
This Saint of active spirit, at first call  
Leaves Kindred, Calling, Friends, Sea, Land, and all  
To follow Christ; and to that Master dear,  
With passionate affections doth adhere:  
Yet for all this, within him there reside  
Some dregs of uncontrolled wrath, and pride,  
Takes after's Mother, and ambitious he  
Would know, o'th' Twelve, who should the greatest be?  
Is answered the least, Humility  
Being the chief Christian magnanimity.  
And then 'cause some would him not entertain,  
He would have Hell from Heaven shower again!  
But Christ owns no such Prayers as do kill,  
And make Religion, Midwife to their ill!  
Yet on Christ's check, doth so himself abate,  
That he proves one of his Tri-umvirate,  
And as in Tabor's glory, himself were  
With his great Master, new transfigured there;  
For he at length becomes Christ's brighter Gem,  
Cut, Foiled, and Martyred at Jerusalem.   

The COLLECT. 
The Epistle. Acts 11. v. 27. to Cham 12. in v. 3. at, Then were the.  
The Gospel. Matth. 20. v. 20. to v. 29.   
Grant O mereiful God, that as thy holy Apostle Saint James, leaving his Father, and all that he had, without delay, was obedient unto the calling of thy Son Jesus Christ, and followed him; so we forsaking all worldly and carnal affections may be evermore ready to follow thy Commandments, through Jesus Christ our Lord.    

 depiction of Saint Bartholomew with knife 
S. BARTHOLOMAEUS.   
The Plate here.  
Upon the Festival of St. Bartholomew.  
DISQUISITION. 31.  
Feign would I add something among the rest, to the honour of this Saint's memory, but where to find any true Records, either of his works or words, is altogether difficult: For we find him named only in that Catalogue of the Apostles, Matth. 10. 
Matth. 10.3.  and else, little or no mention of him; insomuch, that one (in his Meditations on him) being hard driven, applieth to him, that of Pliny, touching the Nightingale, Vox & praeterea nibil, wittily, 
Mr. Austin.  however the Reason be indeed quite contrary, he being so far from being Voice, and nothing else, That we hear nothing of his voice, nor any speech of his at all: For in the whole Scripture (the truest Register of the Apostles acts) these two words are all that we find of him, Et Bartholomeus, and Bartholomew, Matth. 10. And so indeed four times named in the Scripture, and no more; 
Matth. 10.3.  and then but only named without any relation of the least word or deed of his: not one of the rest of the Apostles, but is described to us, either by some surname by his Kindred, Country, or else by some, or other remarkable action, or expression of him: But of this Saint we hear no farther mention, than his name, in all the Gospel, or other parts of the New Testament; and for other Authors (without a Canonical Foundation) they are so full of uncertainty and ambiguity, that I shall think it fit to give you a short Disquisition, touching him, than a tedious and dubious Peroration.  
Much difference there is, among Writers, about his person, about his profession, about his name. 
* Setarius Tractat. de Barthor.  One who hath writ a Tract concerning the Apostles, takes him for Nathaniel, and that Bartholomeus was but his surname, as many other of the Apostles had, viz. St. Judas called Thaddaeus, Bar-Jonah to Saint Peter, etc. And this he is induced to believe, not only from several Authors that he mentioneth, but mainly for that Bartholomew, is ever mentioned with St. Philip, who was the first bringer of Nathaniel unto Christ, and as he thinks still called by that surname Bartholomew, and not Nathaniel; and again, 
John 1.45.  because Saint John, who only mentioneth the story of Nathaniel, doth at several places, mention all the Apostles saving Saint Bartholomew, while all the rest mention not at all Nathaniel. But this Baronius dislikes and disproves, saying, Some have thought Nathaniel to be Bartholomew, Levibus conjecturis permoti; 
Anno Christi, 31. Num. 28.  moved thereunto by light conjectures. For Saint Augustine 
* In Johan. Tract. 7. , whose authority is beyond all of them, affirmeth peremptorily, that Nathaniel was none of the Twelve, and he adds his Reason, Eruditum ac peritum legis neluit Dominus, etc. Christ chose the weak things of the world to confound the wise, etc. Chose not such learned, and eminent Doctors of the Law; the very Reason Ludolphus gives, that Nicodemus was not admitted into the number of the Apostles.  
And this, I confess, is rather to show, who he was not, than who he was; and therefore let us proceed, to see what they say of his Profession? And there, first, 
* In Matth. eum c. 10. quaest. 35.  Tostatus Collects him to have been a Fisherman, and a Jew of the Province of Galilee; and so the Romish Breviary calls him, Apostolus Galilaeus; but others of great note (as the Bishop of Equilinium 
* Petrus de Natalibus, l. 7. cap. 103, etc. , etc.) hold, That he was no Jew, but a Syrian; that he was no Fisherman, but one of Noble Extract, even Nephew and Heir unto a King of Syria; as his name intimates (which is our third remarkable of him) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) signifying the son of Ptolomeus, as the Greeks and Egyptians speak it; but the Syrians call Tolmai (saith Jansenius.) I confess, the Hebrew 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Etymon hath an other Aspect, speaks him, Filium suspendentis aquas, the son of one drawing waters: which I refer rather to Spiritual living waters, and the Wells of Salvation, than those of a mean labourer, or Fisherman. 
Devenere viri Mose duce, sex ubi Fontes,  
Etsex forte alii vitreo de rore rigabant;  
Septenas decies Palmas, qui Mysticus Elim  
Lucus, Apostolicum numerum libris quoque pinxit.  
By Moses conduct Israel their Tents strew,  
Where Twelve Founts Elim wash with fruitful Dew;  
Where Seventy Palms did mystically grow,  
The Apostles conquering Number to foreshow.   
For as one 
* Episcop. Hispalensis, Fol. 10002.  observeth, Syrium est hoc nomen, non Hebraeum. This a Syrian, and no Hebrew name, hinting him to have been some great man's 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 Ecclesiastic story rendereth him loud and eloquent in the advancing of his Master's 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 signify  
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  
Ith' hearts of men, and all their sins o'ercome:  
Scriptures are justly called 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, than his stile  
Runs high, a man in whom was found no guile:  
Some think him Princely born, and that his Name  
the Son of Ptolemy imports the same:  
Whose ere he was, he for his Master gave  
His skin, Christ's truth, not his own life to save!  
Being such a fruitful Saint then, 'tis 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 believe and preach thy Word: Grant we beseech thee, unto thy Church, both to love that he believed, and to preach that he taught, through Christ our Lord, Amen.    

 depiction of Saint Matthew with books and winged man 
S. MATHEUS.  
For God to become man, a Virgin soul  
for to conceive, bring forth, & yet not foul,  
are Miracles; yet these good Matthew brings,  
as tidings: fittest for an Anaclls wings  
Are to be sold by 〈…〉   
The Plate here.  
Upon the Festival of S. MATTHEW.  
DISQUISITION 32.  
OBserving Ecclesiastic order, the first is here become one of the last, scil.. Saint Matthew, the first Penman of all the New Testament, one of the last among these glorious worthies; but so among the last, as some choice Dish is at a Festival, 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 custom, named Matthew, and said unto him, Fellow me: and he Arose, and followed him. Wherein you have Christ's Invitation, and Saint Matthews resignation. Our Saviour's voice, and his Saint's Echo, 
Psal. 27.8.  somewhat like david's, Psalm 27. Seek ye my Face; Thy Face, Lord, will I seek. First, the Invitation, Mat. 9.9. as Jesus passed, He saw, etc. 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; styling himself the Publican; in an Emphatical acknowledgement (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 man's body, he healed Matthews soul: it was his business 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, etc. his Goodness still more amplified from the place and time, for that he called Matthew sitting at the Receipt of custom. Other Disciples Christ called as they were doing good, 
Mat. 4.18.  (as Peter and Andrew from Fishing, James and John mending their Nets, etc.) But (O the Miracle of Mercy) he called Matthew when doing hurt and injury, executing his hateful office: Sitting at the Receipt of custom; and sitting, the worst posture of evil, the worst of all those three degrees of sin, 
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 Counsel of the ungodly, or standing in the way of sinners! insomuch, that Publicans and most hated persons, were grown convertibles (the Jews paying no Custom before their Captivity, that being indeed always the leader of oppressions) so that Publicans, we find sometimes joined with Heathens, Mat. 18. sometimes with Harlots, 
Mat. 18.17. c. 21.31. Luk. 15.1.  chap. 21. but always with sinners. But now to the substance of the Call, He saw, and said, etc. he saw, not only with Corporal eyes (as he 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 Dunghill, as a chosen vessel, for a better office: He saw him, with such eyes as looked on Israel in Egypt, 
Exod. etc.  Exod. 3. as looked on Saint Peter weeping, or on Nathaniel under the Figtree, John 1.48. He saw him with a speaking eye, and said unto him, Fellow me. Verbum ●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 effectual as his word was at the Creation. Dixit, & fectum est. Where, he spoke 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 Pretention, but an Act of Self Denial: and that not a single one, 
His resignation.  but a threefold Cord, a triple Abnegation, 
Luk. 5.28.  viz. Peccati, Mundi, Sui; an Abrenunciation of his wickedness, 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 Newness 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, etc. no Precedent 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 Saviour's 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 Country, rather than of their own Goods, and Accommodations: Our Lord himself 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 one's self to a state wherein we must beg, and Receive from others, while we might be able to do the more blessed work, to give to others; what were this but voluntarily to incur 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 himself) 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 himself of nobler Extract, then to scrape in Dunghills, and so centres his Heart, right fixeth it on Christ. Privative Righteousness 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, He must not be only innocent as the Dove, in declining Evil, but also wise as the Serpent in effecting Good. Saint Matthew here not only left all, but you see, followed Christ, and that (as one observes) celeriter, laetanter, convenienter, perseveranter, 
Paratus in Ser. de St. Mattheo.  speedily, cheerfully, seasonably, constantly. Speedily, indeed immediately, without staying to balance his Accounts, or Ceremonize with his Relations: Cheerfully, as undervaluing corporal to spiritual Gain, Feasting his new Master's Body, as Christ did cheer his Soul: Seasonably, He 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 not proffered Grace, embrace all spiritual Overtures and Advantages, 
Isai. 55.6. Heb. 3.13.  Seek the Lord while He may be found, etc.  
Lastly, He followed Constantly, being first a Disciple, than an Apostle, afterwards an Evangelist, and last of all, a Martyr: As a Disciple, He heard and learned; as an Apostle, He preached 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 Christ's Ascension, being Anno Domini, 43. He published his Gospel in their own Hebrew Language: wherein (saith one) He made Christ a far greater Feast than 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 Design, showing not only Christ's 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 traveled over Pontus and Asia, Anno Christi, 51. and having watered those dry places, He went then into Aehiopia, not to change their outward, but their inward Hue, which saith Cassaneus, He effected. 
Catalogue. part 3. Consider. 9  Aethiopiam nigram Doctrinâ Fidei fecit candidam. He made those Negro Nations beautiful 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 'Twas otherwise: for having spent twenty years among them, in washing of the Blackmoore, 
Alsted. Chron. c. 27.  (as the Proverb speaks) Their Actions suit their Countenance (both somewhat hellish.) They turn his own Complexion to a Literal Sanguine, Beheading Him, about Anno Christi. 71.  

POEM 35.  
MAtthew long at Receipt of Custom sits,  
Hoarding up wealth and sin, with strained 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, Custom, Money; Quits his outward Gain,  
Offering, to Any that did wrong sustain,  
Large Restitution: O how strong the word,  
When Speakers Voice, and Hearers Hear't accord?  
Greatness and Goodness meet in One, O strange!  
Plenty and Piety here interchange:  
For presently, his new Lord to requite  
For Spirituals, does Corporally invite;  
And by receiving so divine a Guest,  
Is entertained himself with better Feast.  
Fed with the Bread of life; so Took with Christ,  
The Publican proves an Evangelist;  
And, ' stead of Counting more the Public Coin,  
Sums up the stories of Christ's Private Line,  
His numerous Miracles, and Grace bestowed,  
The numberless Griefs of his Passion showed!  
Thence Counting on, his Raised Lords Victories;  
Till his Soul, with Christ's Body, mount the Skies.  
Lord whisper us i'th' Heart, with such a Call;  
To Remorsed Publicans convert us all,  
From Sin and Custom in it; that no Gain  
May from Thee, any longer us Detain:  
But in Thy Service may our selves Expend,  
That we, however began, may Saintlike End.   

The COLLECT 
The Epistle, 2 Cor. 4. v. 1. to 7.  
The Gospel, St Matth. 9 v. 9 to 14.   
Almighty God, which by thy blessed Son, didst call Matthew from the receipt of custom to be an Apostle, and Evangelist: Grant us grace to forsake all covetous desires, and inordinate love of riches, and to follow thy said Son Jesus Christ, who liveth and reigneth, etc.    

Upon the Feast of S. Michael, And all Angels.  
DISQUISITION 33.  
ALbeit this Festival in the Vulgar compellation, bear but a particular Denomination of St michael's day; yet doth the Church herein celebrate the general Memorial of all Angels, praising the Almighty for the great and various Benefits, Mankind enjoyeth both in Soul and Body, by their appointed Aid and Ministration: And indeed, this is doubly considerable; either as literal, or allegorical: the first having more of curiosity and Information, the second more of certainty and Aedification: the literal sense here leading us to a contemplation of Angelical Natures, which of all Creatures (though we come nearest to Them) God hath been pleased most to shut up the knowledge of, in holy Scripture. Whereof this may be one reason (all humble reverence reserved) that God's design was in those sacred Oracles, to impart to Man, but that which most concerned him, both as to his voluntary Lapse, and gracious Restitution; and no more of Angels (concerned in another world) than what only refers to their Ministry, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and delegated Protection; all other speculations of them whatsoever, being but fine cobweb-lawn, but rarified Metaphysical Abstractions, and Tentered Probabilities of Ratiocination: As that they were the work of the first day, 
Gen 13.  created in that Fiat Lux, Gen. 1. Let there be Light: Their manner of Understanding, by intuitive knowledge, (to say nothing of their 
* The Schoolmen generally the loquela Angelorum.  Speech, while others perhaps speak too much of it:) their triple Hierarchies, one above another, with as many Orders in each of them; and that in necessary opposition to as many of the infernal Combinations: their mode of Operation, and distinguished Offices, viz. into Instructive, Tutelar, Vehicular, Militant, Matrimonial Terrestrial and Aquatic Angels. But though these are Niceties, and a very Coelum incognitum, an embracing of a Cloud for Juno, yet something is expressed of them more certain (wherein we may requite their prying into the mystery of our Redemption) viz that they are Natives of Heaven, and eternal, 
Angeli dicuntur aeviterni, potius quàm aeterni.  à parte post (i. e.) shall have no Cessation; yet that not so much by their Nature, as by Preservation: That they are one of the three Invisibles, scil. God, Angels, and the Souls of Men; that they are innumerable as to us, 
Ps. 141.4.  but not so in respect of God, who calleth all the Stars by their names, 
Ps. 103.29.  Psal. 141. that they are full of Knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of Power and strength, Psal. 103.20. His Angels that excel in strength: that there are Degrees, and Order most exact amongst them; evident from their several Names; 
n From. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn. Psal. 104.4.  Seraphim, Isa. 6. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut puer, as a child.  Cherubin, Ezek. 1. Thrones, Colos. 1. etc. Principalities, powers, etc. Eph. 1. Again, That they can only be Described, (not defined punctually;) and that Description one of the nearest, Angelus est Animal Rationale, Hymnisonum, immateriale; That an Angel is a Rational, immaterial Creature, whose main end is to chant, and act that Hymn (which their whole Choir sung at Christ's Birth) Glory to God on high, on earth Peace, Good will towards Men. Which goodwill of theirs is actuated, in variety of Assistance: for though Omnipotence could act all that He wills, immediately, in all; yet God sees good to busy all his Creatures, and make them instrumental for each other (ordering all things like a Golden chain, whose links while they depend one upon another are all in his own hand) & so is pleased to use, and vouchsafe us the Ministry and protection of Angels (nor is the Glory of the Agent ere the less, while we love and commend the Goodness of the instruments.) This Guardianship of Angels some assert Particular, suus cuique Genius; that every one from his Birth, hath his assigned Angel, a Genius or spirit attending and defending him: so Saint Hierom, Mira Animarum Dignitas, etc. O the wonderful Dignity of the souls of men! that not one of them is sent from Heaven, 
Quaevis ab ortu Angelium habet delegatum. Hierom  without an Angel thence allotted, to accompany it and protect it here on Earth; and Scripture seems to second him, Ps. 34.7. and our blessed Lord himself Forbids despising of his little ones upon this Reason, that their Angels always behold the Face of God, etc. Matth. 18.10. and what credit this had of old, 
Acts 12.15.  you may see Acts 12. when Saint Peter knocked at the entry door of Mary's house, (his voice being known, and himself supposed in Prison) many within assembled affirmed, that it was his Angel. But what scruple we at particular Angels? when the Scriptures are so evident touching their General Protection and that the Servants of God have many Guardians, Psal. 91. He hath given his Angel's charge, etc. And in the New Testament, 
Psal. 91.10.  Are they not all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sent forth to minister for them, 
Heb. 1.14.  who shall be Heirs of salvation? Heb. 1. And this you may see experienced in Elisha, 2 King. 6. where being besieged by Syrians, the Mount which He possessed, was full of Horses and Chariots of fire, 
Psal. 104.4.  (i. e.) Angels, Psal. 104.4. His Angel's Spirits, and his Ministers a Flaming fire: I, thousand thousands of Angels, are daily winging it 'twixt Heaven and Earth, 
Millia millium Angelorum jugiter meant inter Coelum & Terram. Anselmus.  like Bees betwixt their Hives and Flowers. Vota offerentes, Dona referentes, Transporting, and as it were, Merchandizing Gods Blessings, and Man's Prayers; performing their Charge to us both alive and dead: In our Life, by instructing, Dan. 10.21. I am come to teach Thee, (saith the Angel there to Daniel,) by comforting and cheering us in agonies, as to Elijah, 1 King. 19.7. and unto Hagar, 
2 Kin. 19.35.  Gen. 12. By assisting against Enemies, as to St. Peter, Acts 12. and to Israel, against Senacherib, 2 Kin. 19 By protection, to keep thee in all thy ways, and that thou dash not thy foot against a stone. No? 
o This is Militia Coelestis, as it were, God's Regiment of Horse, while his earthly powers are his Regiment of foot. The times will bear this Allegory touching the Lord of Hosts.  how comes it then to pass, so many good men oft meet with ill Accidents? and that not only in their Goods, or Children, like holy Job, chap. 1. but also in their Person, like Mephibosheth. 2 Samuel 4.4. I, not only to the loss of Limb, but sometimes of Life also, Luke 13. notwithstanding this Angelical protection: But the Answer is obvious as the scruple, that God is pleased (for ends best known unto himself) sometimes ro countermand these vice Protectors, and yet to order and overrule the worst of Casualties, at least, to the Spiritual advantage of the Sufferers: thus do heavens winged Choristers befriend poor mortals; inclining them to Good, protecting them from evil, joying in Heaven, at their conversion, 
Luke 15.7.  Luke. 15. keeping them in all their ways, 
o All this but conditional.  in viis, non praecipitiis; while in the ways of Piety, not in the Precipices of sin and irrepentance.  
Adcandida tecta Columbae:  
The harmless Dove, clean house doth love. And then their Charge attends us too at our end, after we are dead, carrying our Souls into Abraham's bosom, Luke 16. 
Luke 16.  to bear a part in their own Consort unto all eternity.  
Lastly, They shall be Messores, Matt. 24.31. 
Mat. 24.31.  And from these Generals, now to say something of the Angel of this Day, and his Particular: yet must it not be that which One adventures on, viz. that ever since the fall of Lucifer, Saint Michael hath been head of all the glorious Angels, 
Bellarmin de Rom. Pontif. l. 1. c. 9 Thousas Aqui. Q. 124. A. 2.  and not hearing him say any thing how he was chosen into his Room) whereas the Schoolmen make the Ministerial Order to be of an underling Hierarchy: yet we find an Eminent mention of him in Scripture, Dan. 13.1. where He standeth up for the People. and from thence, by some held to be that Angel, that shall blow the last Trumpet, 1 The. 4. 
1 Thes. 4.16. Epi. Judas v. 9 Dan. 12.1. Rev. 12.7.  and He is the only Angel in the Scripture Honoured with the Title expressly of an Archangel, Judas ver. 9, five times named in the holy Book, and always a Military Angel. So thrice in Daniel fight against the Persians; once in Revel. against the Dragon in main Battalia: and in Saint Judas, in a Duel, with the Devil, about the body of Moses (the very ashes of God's Servants, have Angelical protection, and shall have recollection) and so much excellency is wrapped up in the very Name of this glorious Angel, that some think it only competent to Christ, and so brings us unawares to the sense Allegorical, by the Name Michael, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who is like the Lord? for so it signifies: and here Christ is the Archangel, the Angel of the Covenant: 
Quis sicut Deus.  Michaelem intellige Christum, it is Saint Austin: and the addition to Michael, of His Angels, Strengthens that interpretation, 
Hom. 9 in Apoca.  as such as cannot properly be said, to be any others than the Angels of God and of Christ.  
2. Satan is the Dragon howsoever, that old Serpent, 
Gen. 3. Rev. 12.  that great Red Dragon, Rev. 12. and the Church militant is the Heaven, the Scene of this Battle, ordinarity called Heaven in Scripture, as Mat. 6.20. Col. 3.2. Phil. 3.20. and our life, as Job saith, militia super terram; 
Job 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 6.12. Gen. 3.14.  is a warfare upon Earth●, and therefore take that whole Armourof God, Eph. 6. So that the Meaning of that Re. 12.7 is but briefly this, that Christ and his Members fight against the Devil and his; nor can that victory be ascribed to any whatsoever, but to that seed of the woman, which was promised should break the Serpent's Head, Gen. 3. Yet as Aretius saith, Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angeli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though Christ be General, yet Saint Michael certainly was a great Commander under him, and a glorious Instrument in the victory.  
But in the last place, what compensation is to be returned by us, for their assistance, and all their good offices? a Question that comes not within David's Quid Retribuam? Ps. 116. 
Psal. 116.12.  though he had as much experience of their favour as any; Yet, What shall I render to the Lord for all, etc. no Adoration, much less Invocation due to them. 
Gen. 18.23.  If Abraham worshipped any Angel, it was Angelum Dominum, non Domini; It was Christ in their borrowed semblance, and no Created Angel, whose modest Piety, justly prohibbits it, and that twice, Revelations 19.10. and that with a strict Caution, and a convincing Reason, See thou do it not, for I am thy fellow-servant, Revelat. 22.9. 
Rev. 22.9.  But what then, is our Religion ungrateful? are there no Responsals to such ample Favours? hath so sweet a voice, no echo from us? Yes sure, Love must flow back, and Commendation, ever making Honourable mention of them, as Glorious Angels, holy Angels, blessed Angels; entertaining them with care, and Spiritual Hospitality, for they are Feasted, as it were, by virtuous astions, and driven away with sin, as Bees with smoke; 
1 Sam. 16.14.  and when the good Angles go, the evil ever come! as it was with Saul, 1 Sam. 16.14, Cautè Ambula, walk circumspectly, and keep the better Company; invite not the bad Angels, who always are too ready! Yet all the highest Praise, and Gratitude, and Adoration must be Gods, even for their good Offices; according to that Rule of the Civil Law, Quicquid servus Acquirit, Domino acquirit suo: Whatsoever the Servant purchaseth, He purchaseth to his Master. And therefore, Non nobis Domine, non aut Angelis: 
Psa. 115.1.  Not unto us, O Lord, not unto Angels, but to thy Name, be Glory, and all adoration.  

POEM. 36.  

BRight Stars o'th' Morning, albeit to you  
Worship be not, yet Love and honour's due;  
And Decent Gratitude to your high Merits,  
For being to frail Flesh, such aiding spirits;   

Though we perhaps, Raise not your Hierarchy,  
As some fond Builders, full nine stories high;  
Yet we acknowledge you, with Admiration,  
The Top and vertex of the whole Creation.   

Celestial Natives, since yourselves do pry  
Into our grand Redemptions Mystery,  
Pardon our Contemplations, if so bold  
A little your bright Natures to behold.   

All Spirit (without clog of Body) ye  
Move as the Wind, or Light, or Lightning, free;  
And yet each of your Millions, Scripture tells,  
The strongest human force in strength excels.   

Of Distinct Orders, and yet for the most,  
All styled in Holy Writ, The Heavenly Host;  
The Horse and Chariots of the Mighty Lord,  
Ready for March and Motion, at his Word.   

So that in Heaven sometime we read of War,  
No marvel then poor Mortals live in jar:  
But how got Foes in there? Sure as in Flowers  
Serpents do breed, so There degenerate Powers!   

There Michael fought with his Traindbands of Light,  
And beat the Dragon down to Endless night.  
Yet in the Praecipiece his knotted Tail  
Against some of those Splendours did prevail;   

And so pulled many thence of that bright Train,  
One day (from us) to be supplied again:  
Your joy then, at our penitence, we pay  
With joy, for Christ's confirming of your stay.   

Then since we both but one Church constitute,  
Let us be neither Actionlesse, nor mute;  
Sith ' Angels need not our Good Offices,  
Let us to Men, what those to us, express.  
Joining above, i'th' Song of Victory,  
Still singing Triple-Holy toth' most High:  
For if to this words Root we stoop our Mind,  
Who's like the Lord? in Michael we find.   

To pray to Angels then, if you mark well,  
Is a Mistake, for Christ is Michael;  
He the Archangel is, that conquereth  
Sin, Satan in us; for us Hell and Death.   

Or if another Angel, they withstand  
All Adoration, by severe command.  
Our grateful love is Theirs, but to dispense  
Worship on 's a Double ulolence.    

THE COLLECT PRAYER. 
The Epistle. Rev. 12. v. 7. to 13.  
The Gospel. Matth. 18.1. to 11.   
EVerlasting God, which hast ordained and constituted the services of all Angels and Menin a wonderful order, mercifully grant, that they which always do thee service in Heaven, may by thy appointment succour and defend us in Earth, through Jesus Christ our Lord. Amen.    

 depiction of Saint Luke with books and ox 
S. LUCAS.  
He whom the world contains not, and whose court  
shines with his glorious presence, to comfort  
with beasts, and in a manager lodge, we see,  
excepts us not without Humility.   
The Plate here.  
Upon Saint Luke's Day.  
DISQUISITION 34.  
THis Evangelist was by Nation of Syria, by Birth of Antioch, 
Ecccles. Hist. l. 3. c. 4.  (as Eusebius and 
* In vita Lucae.  Hierom report) by Profession a Physician (saith St. Paul) Col. 4.14. Luke the beloved Physiciau greets you. A Physician, and therefore the more admirable for his Devotion: being not only a Courtier of Nature, lost in second Causes, but per scalas Creaturarum; ascending to the first by the Ladder of the Creatures, 
Corpus humanum objectum Medicinae.  and teaching others so to climb to Heaven. The Human Body not being the adequate object of his study and practice. Medicus totius compositi (being first cured himself by him that was so fare more eminently) he became a Physician of the whole Man, of Soul as well as Body; and that both for the Therapeutic and Phylactick part of Physic; first curing their Infidelity and Impenitence with the Sovereign Precepts and prescripts of his Gospel, and then preserving that same spiritual temper, with the wholesome Examples and good Acts of the Apostles. And this Religio Medici, although none can equal, yet (for the honour of God, and that Profession, I wish more would imitate. To take off all vulgar imputations, and just occasions of those Ironic Apologues, viz. How once such an one knocking at Heaven-Gates, Saint Peter demanding who he was? and that by an enumeration of almost all Religions (art thou a Jew? No, replieth he. A Christian? Neither, etc. till being asked in general, Of what Religion hewas? He answered, That he was a Physician, and so at length was denied for his Denials.  
But God forbidden so honourable and needful a Profession should suffer for the Delirations, of some of the worst pieces of it. Perhaps some few Philosophical Humorists, that are but as the Warts and Wens, & mere excrescenses of that same Noble Science: whose brains being overheated by their Chemical Experiments, may as easily mistake the Truth, as the Philosopher's Stone. Quod ad ab omnibus amatur & tamen virgo est: which though wooed of so many, yet still remains a Virgin. But for the Profession, 
Ecclus 38.1.2.  'tis the Wise man's counsel, Honour the Physician, etc. And our blessed Lord himself, at once commends and recommends him, 
Matth. 9.12. Jer. 8.21.  Matth. 9 The sick have need of the Physician. God Himself owning the Compellation, jer. 8.22. Is there no Physician there? Christ also imitating their practice, in the Good Samaritan. But here expressly honouring the Profession with the Office of an Evangelist, sc. in St. Luke the Physician. Some think him to have been one of the 70. Disciples from his 24, Chapt. v. 13. 
Lib 4 contra Marci.  But Tertullian, and other Ancients say, That he was none of Christ's immediate Disciples, but only Sectator & Discipulus Apostolorum. A Companion and Disciple of the Apostles, as indeed himself intimates in the very beginning of his Gospel. Chap. 1.2. 
Luke 1.2.  Sicut tradiderunt. As they have delivered them unto us, which from the beginning saw themselves. Insinuating that he wrote his Gospel by Dictation, but the Acts of the Apostles by his own observation. But that he writ both, he attestates Acts 1.1. In the former Treatise, O Theophilus, 
Acts 1.1.  etc. Which former Treatise being his Gospel, he wrote Anno Christi, 51. 
Lib. 1.  (saith Eusebius.) Others say, Anno 54. from the mouth of Saint Paul, who thence is thought to use that phrase, Rom. 16. According to my Gospel. 
Rom. 16.  And Saint Luke indeed being the constant companion of Saint Paul, in his double Travels, Acts 16. & so he became both the Masters & the Apostles Register. His being but a deserved Emblem, viz. The Ox strong to labour, his Pen as unwearied as his Person, and both proportionable to his excellent Subject. He becomss an Evangelist before Peter and James, 
Gal. 2.9.  those Pillars of the Church. Ten of the Apostles are passed by, and his Quill chosen: God sometimes is pleased to effect great Designs by obscure means, and even by unthought of Instruments: Amos an Herdsman, made a Prophet; 
Amos 1.1.  Many Fishermen, Fishers of many men; an easier transition then, may make St. Luke here an Evangelist of a Physician. And 'tis worth while to take notice of his Dedication, Most excellent Theophilus, Acts 1.1, etc. which some doubt, whether it be a common, or a proper Name. And Baronius (though he hath tried) cannot untie the knot. If we take it for a common Appellative, 
Ad annum 58.  it hints the Gospel written to such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i. e.) lovers of God, as being a Pearl not to be cast to Swine, Matth. 7.6. But every true Christian is a Theophilus, and hath a Gospel dedicated to him, 
Explan. Proem. Evang. Luc.  (as St. Ambrose sweetly) Si Deum diligis, ad te scriptum est; si ad te scriptum, suscipe munus, etc. If thou lovest God, to thee the Gospel is written, & if to thee it be written, accept the gift of the Evangelist, the pledge of such an Heavenly Friend, and treasure up this Jewel in the retirements of thy Bosom, out of the reach both of Moth and Thief, (i.e.) of Sin and Error. But more proble 'tis to be a proper Name, from Saint Luke's own words, 
Luke 1.3.  Luke 1. v. 3. It seemed good to me also to write unto thee in crder, most excellent Theophilus, that thou mightst know the certainty of those things Wherein thou hast been instructed. Wherein me thinks he doth evidence some one particular person, 
Maldonat. in Luc. 1.  whom he had catechised formerly by word of mouth And this is seconded too by the Title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being the same used elsewhere to Eminent Persons, 
Theophilact. in Luc. 3.  occasions Expositors justly to conceive it was some Man of quality. Lyran and Nicephorus think him the then Bishop of Antioch: Others, that he was some chief Governor in his Commonwealth, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth most Excellent, or most Noble, as it is translated and applied to Festus by St. Paul, Acts 26. and by Tertullus, that great Master of words, to Foelix, Acts 34. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and by Claudius Lystus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the most Noble Governor, etc. And then from Theophilus we note, That Greatness doth not exclude Goodness, but may much advance it; and so to that end 'tis not only Equity and Civility to give due Titles of Respect to personages of Honour, Rom. 13.7. Honour to whom honour belongeth. 
Rom. 13.7.   
But it is withal a Pious policy for good men to devote their Labours to such Mecoenasses, as may advance Religion and the Glory of God, rather than their own private Names and Fortunes, as here St. Luke doth unto his Theophilus.  
But not to seem digressive, this Evangelist (like his Industrious Ensign the Ox forementioned, hath his time of Vnyoaking also as well as of hard labour. This holy Physician (after his numerous and double cures) is at length himself cured of all earthly Maladies, dying in Bythinia (a Region of the lesser Asia, 
Hieron in Cat. vir Illust.  now called Anatolia) near Pontus, in the 84. year of his age, and Anno Christi 74.  

POEM 37.  
HOw fited is we commemorate Thy Facts,  
Who Registerst more than th' Apostles Acts,  
The Church but gratefully doth celebrate  
Saint Luke's Festivity at highest Rate.  
Because (although a Grand-Physician) He  
Deigns to take notice of Divinity.  
Nay, and to make his practice of it too,  
And that (you'll say) is rare for such to do!  
He through all second Causes sees the Prime,  
And doth by Nature's scale to Heaven climb,  
While others lodge by th'way; the Soul's his care,  
While some (perhaps) some Bodies do impair!  
He lays aside his Apollinean Art,  
Or doth Heavens Recipes withal impart:  
The Soul-pulse Conscience now he feels, and thus  
Christ is become his Esculapius.  
Tears are the Critic water he doth cast,  
Where he discerns Sins danger overpast;  
Or if he sees the Symptoms still prove bad,  
applieth the healing Balm of Gilead.  
And where the Case seems despr'ate, to do good,  
Adapts the Balsam of our Saviour's Blood  
That Panacean Medicine, that all-heal  
So careful is He of each Patient's weal:  
Visits without a Fee, and the more thrives,  
Freely he hath received, and freely gives.  
Whose Gospel is a Shop well furnished,  
Where each Grief opened may of cure be sped!  
Full of choice Cordials, or Corrosives,  
Spiritual Antidotes, Restoratives,  
And all these free; List to the Prophets Cry,  
Come all that languish without Money buy.  
And Lord we come, beseeching Thee grant this,  
As Saint Luke, Saint Paul's convert; make us His.   

THE COLLECT PRAYER. 
The Epistle. 2 Tim 4. v. 5. to 10.  
The Gospel. Luke 10. v. 1. to 7.   
ALmighty GOD, which called'st Luke 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 Doctrine, to heal all the diseases of our Souls, through thy Son Jesus, etc.    

 depiction of Saint Simon with saw 
S. SIMON.   
 depiction of Saint Thaddeus (Saint Jude) with square rule 
S. THADAEUS.   
The Plate here.  
Upon Simon and Judes day.  
DISQUISITION 35.  
THESE were another pair of Brethren; (as before, Peter and Andrew, James and John. The Reason of Christ's choice herein, to spread unanimity, and prevent schism, is expressed in their Feastivals) Fratres Naturâ, 
Aquin. & glossa ordinar.  Fide, Doctrina, Vitâ. They were brethren in Blood, and brethren in Good; brethren in Nature, in Faith, in Doctrine, and Good life. Bonum & jucundum. Oh how happy and pleasant a thing it were, if Ministers were in the three later but such brethren; that would sent like Aaron's Ointments, would be both good and pleasant, 
Psalm 133.  and few things that are both! Though Simons here first named, I shall crave leave to begin with Judas, as most remarkable in Scripture, I, and for Scripture too, having enriched that Crown with a precious Jewel. viz. An Epistle of Catholic and universal excellence; and therefore well named, Lebbaeus, Math. 
From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cordatum fecit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e. cor.  10.3. from a root signifying the heart, and to make hearty; He having done it heartily as unto the Lord, not more discouraging the Enemies of Christ, then animating and cheering his true servants: and for the same reason, not amiss surnamed Thaddeus. In the place forecited from that Syrio-Chaldaick word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Dug, his Epistle being Mamilla Ecclesiae, as it were a dug, a Nipple of the Church; yet I think the better Etymology is from the root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which speaks him Laudantem, confitentem, a confessor, and a Saint praising God, and so uniting with his name of Judas, streaming in one channel both, and from the same Fountain; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi celebrationis P●liis.  the most we read of him in Scripture, is from his own Pen, yet that being guided by the Holy Spirit, we cannot suspect the modesty thereof; where, above all Titles, he styles himself Judas, the Servant of Jesus Christ. The honourablest relation, That, the perfectest freedom, therefore all the Apostles use it. Rom. 1.1. 2 Pet. 1.1. 1 Cor. 7.22, etc. I, and the best Christians joy most in this Title: as the good Theodosius, 
Euseb. Ecc. His.  in being Membrum Ecclesiae, quam caput Imperii; Deemed his being a member of Christ's Church, an higher honour, then that he was Head of the Empire. So St. Judas in his Exordium; a servant of Jesus Christ: yet adding withal, the brother of James; mentioning his Kindred, and Allies, partly to distinguish himself from Judas the Traitor (though Iscariotes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vir Marsupii, The man of the purse, etc.  help well) yet both of a Name, shadoweth out unto us, that in the visible Church, there will be always some bad, as well as good Professors: Judas a Devil, (John 6.) aswell as Judas the Saint: the Church in an Ark, and that had a Raven, aswel as a Dove: 'Tis a Flock like Jacob's all Ringstreaked, &c: 'Tis a Net, there will be Fish in it of all sorts: A Garden will have Weeds aswel as Herbs and Flowers: And 'tis an Army wherein are spirits of all tempers, 'tis a Field wherein are Tares as well as Wheat, and so shall grow together till the Harvest. So that good men may distinguish themselves from ill; and again may own their best Alliance, for the more credit and advantage of the Truth and Gospel, as S. Judas doth his brother James, being a man of such repute as that he was surnamed the Just, etc. (as is expressed in his commemoration.) The substance of St. 
Epistle of Jue 1.  Judes' Epistle consisting of a Salutation, v. 2. an Exhortation, v. 3. and a Caution, 
Vers. 2.  v. 4. The first is, mercy unto you, and Peace, and love be multiplied. (i.e.) Mercy from God the father in pardoning your sins, peace from God the Son, that Prince of peace applying it; and Love from God the H. Ghost being the Spirit of love. Or Mercy in pardoning your sins, Peace in calming your Consciences; and Love joining you to God, and one another. The Exhortation is, 
Vers. 3.  to continue steadfast in the Faith once given to the Saints. Nay, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i.e.) earnestly to contend for it pro aris & focis, with might and main, with all the wisdom of the Serpent that may consist with the Doves innocence, to act (like natural agents) ex extremum virium; to the utmost of ability, all little enough to countervail the malice, and subtlety of the Supplanter, as the caution intimates, 
Vers. 4.  v. 4. Because certain ungodly men are craftily crept in, etc. of whose both fin & punishment you may read in the sequel of that Epistle. Against all which we must as S. Judas did, give all diligence, v. 3. to write of the common salvation. Indeed giving all diligence, not only in his writing, but in his Travels, and preaching the common salvation, viz. first in Greece, Pontus, and Mesopotamia; and afterward (say Writers.) with his brother Simon into Persia, where besides spiritual cures, having restored Abgarus, King of the Edesseni, 
Unto whom he was sent Ambassad our saith Alstaed infra.  unto health, is ill requited by the Heathenish Priests of that same Country, being put to death and sacrificed anno Christi 51. propagating the Gospel both by Life, and Death.  
Now, for his brother Simon, 
Alstaed in Chronol. c. 27.  he was surnamed Zelotes, from his pious heat and prudent zeal; also from his Country the Canaanite, Simon the Cananite, Mat: 10.3. who like a showering cloud (one of those compassionate Bottles of heaven) watered with the Gospel many dry and Desert places, sc. Egypt, Libya, Persia, Cyrene, many parts of scorching Africa, and divers other Regions towards the Western Ocean, 
Simon the last Martyr of the Apostles.  besides his visiting of some Islands, and among others (if Historians deceive us not) this of our Britain also (though others attribute that to Joseph of Arimathaea, Anno Christi 63.) at length returning home unto Jerusalem, 
Vide Alsted. in loc. cit.  that Carnificina Prophetarnm, that Shambles of the Prophets (having a while succeeded his brother James the Just in that See Episcopal) is fastened to the Cross in the 120 year of his age, and so made the last Sacrifice of all the Apostles.  

POEM 38.  
IN Holy Writ 'tis a Divine command,  
That by two witnesses each word should stand,  
And here they are, to make the Gospel good  
This pair of Martyrs sealed it, with their Blood!  
These stood in first relation, each to other,  
Yet nearer kin by their Spiritual Mother:  
St. Judas, with golden Pencil, doth indite  
A Catholic Epistle, and doth write  
Unto the Jews dispersed, and Gentilss both,  
To weed up Errors in their early growth;  
And were his Cautions fixed in Each Breast,  
Nor Sin, nor Faction would be in request:  
That Love-Letter to Christ's Spouse, his Heart mused,  
His Hand wrote, his Blood sealed, the Church perused,  
And as he sent, his brother Simon ran  
Bearing Christ's Name to th' Remote Ocean;  
Adventuring to savage Africans,  
'Mongst whom the worst of Monsters, Sin, he tames:  
Turning their Black Religion to pure Grace;  
Till Sin and Turk, rebarbarized the place  
Thence sprinkling Lybian Deserts, Egypt's Plains,  
Cyrene and Persia tasting of his pains;  
Nay, on our British Isles too (story some)  
This Cananite bestowed first Christendom,  
And after all this returned home and died  
Last Martyr of th' Apostlee crucified!  
Well then is Simon here Zelotes termed,  
Whose Zealous life and death, Christ's word confirmed.  
And that, nor Sin, nor Heresy obtrude  
'Gainst Christian Faith, both wrote, and died St. Judas.   

THE COLECT PRAYER. 
The Epistle of St. Judas, v. 1, to v. 9  
The Gospel, Jo. 15. v. 17. to the end.   
ALmighty God which hast builded thy Congregation upon the foundation of the Apostles and Prophets, Jesus Christ himself being the Head corner stone: grant us so to be joined together in unity of Spirit by their Doctrine, that we may be made an holy Temple acceptable unto thee, through Jesus Christ our Lord.    

Upon the Festival of all SAINTS.  
DISQUISITION 36.  
THe former Festivals presented us with Singularities, but this is Festum Catholicum. 'Tis, or should be, an universal Holiday: Whereas, Each of the former like a Jacobs-staff) gave us the Hight But of particular Stars. This, like a fair natural Day, shows us the whole Heavens rich varieties: Those, as Contracted Perspectives, Measuring Them one, by one: but This, like a large Glass, Ptesenting as 'twere, a Landscape of All-Saints together: Each of them a Flower, this a Posy; or if they Posies, this a Garden; Sometimes those showed the Leader, sometime the Wings, or Officers, or peculiar Regiments, of the Church's Army; but This presents us here with her Camproyall, her General Muster, the Main Battalia of that Noble Army, the Army both of Saints and Martyrs: I say, This is the Catholic Solemnity, and not a little mistaken by Some, who mistake Themselves to be the only Catholics for the most part, conceiving this Feast instituted, in Contemplation only of the Saints Triumphant; so carrying on their manner of devotion, 
Dr. Donne, S 45. in Festum.  in consideration of them only: this misprision being grounded (saith a learned Gamaliel of ours) upon Boniface, his dedicating that Pantheon, given by Phocas, to the Honour of Saints and Martyrs, but of that kind only; yet was there a better consecration afterward, both of that Temple, and this Festival (saith He) viz. to the Honour of the blessed Trinity, to the Memorial of all Angels, Saints, Apostles, Martyrs, Confessors, and all Elect Children of God whatsoever; For indeed, this Feast, me thinks, 
Ezek. 1.1.  is like Ezekiels creatures full of eyes, behind and before, at top, and underneath; looking upward in a fence, on the Saints Triumphant, and downward too on the Saints Militant; looking as 'twere, round about the world, uniting in a devout contemplation, the Head of the Church, God himself; and those two noble constitutive Parts thereof, the Triumphant, and the Militant; piously grounding upon that Article of our Creed; The Communion of Saints: and seconded out of the Epistle for this day, 
Revel. 7.3.  Revel. 7. where the sealing of the Saints speaks them, the Saints Militant also; being such, without question, as receive the Seal here, (i. e.) Grace in their Heart, as well as a sign of of their Profession in their Forehead; and therefore as these words, so this Festival (in their Intendment, that applied them to it) is also of the Saints that are upon the earth; and that this Day of All Saints is not to be coarctated to either, but intimates, Relation, to all Saints, whether alive or dead; and there is a Latitude of christian Piery, that (without either Affectation, or Superstition may well reach them all; As first, Those above; our Communion with the Saints in Glory, consisting chief in these things, viz. on our Part, a glad Apprehension of their happiness, an Honourable Mention, and Memorial of them; the praising God for such good Instruments, and our Endeavours for due Imitation: On their part, the Reflection being Joy at our conversion, with prayer in general, for our vindication, and for felicitous consociation; And first, we joy in their felicity, as men do for their friends in high preferment, to think how they, like Abraham, are gone up the Hill, (to the top of happiness) while we like his Servant, and the Ass, remain in the valley, 
Gen. 22.2.5. Exod. 14.  in this valley of Tears, servilely burdened with sin and sorrow! Yet 'tis some mitigation of our misery, thus to apprehend, (not only some few of our dear Correlations, but) so great a Part of Christ's mystical Body to be in felicity; like Israel passed through the Red-sea, safely arrived on the Banks of Canaan; while we are here either toiling in an Egypt, or passing through the Waters of corruption, and affliction! that they are Comprehensores, (i. e.) Possessors of the Land of the Living, wearers of those Robes, and Palms, and Crowns, Revel. 4. This cheers us somewhat, 
Rev. 4.10.  that are but Viatores! Poor waifaring Pilgrims here, yet rejoicing in hope, shortly to be Partakers with them in those things which yet eye hath not seen, nor ear heard, nor entered into the heart of man; into all which the Saints above are entered. And therefore, secondly, We ought to make always honourable mention of them, (the second branch of our communion with them;) for if the wicked dilights so to speak well of the covetous, 
Psal. 10.3.  whom God abhorreth; How should the Righteous delight to speak well of the Glorious, whom God so highly loveth; as never to reflect on them, without worthy and honourable expressions! The righteous Saints, the pious Saints, the blessed Saints, the glorious Saints: their victorious Name, being as Solomon saith) like the Confection of the Apothecary, 
Eccles. 7.1. Cant. 1.3.  Eccles. 7. Vnguentum effusum: as an ointment poured out, Cant. 1. which (the Box of their mortality being broken) should spread the more of their perfumes among us: so far as concerns us, making good that of David's Prophecy, 
Psal. 112.6.  Psal 112.6. The righteous shall be had in everlasting Remembrance; and that Quoad aeternum nostrum, on our part too, as well as on Gods; during all our Lasting, as well as his Everlasting. And thirdly, As we ought thus to commemorate them with all Candidid Attributes, and Titles; so must we praise the World's great Benefactor, 
Psal. 150.1.  for sending it such pious Patterns, and so eminent Examples, Psal. 150. Praise ye the Lord in his Saints, (so St. Hierom reads it) and praise him for them; they being Speculum Pietatis, as it were, our Glass of Christianity, whereby to dress all parts of our Conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Saint Judas speaks of the quite contrary) They are set forth as an example, 
Judas v. 7.  for us to write after their fair Copy; chalking out our to Actions, all the ways of Innocence and holy candour; and to our Sufferings, the pious Resolutions of victorious Patience; and this is our Communion with them. These things are the Ground of all the Church's Celerations, and of this Books Reflection, Ne volumine Temporum ingrata obrepat Oblivio; 
Hierom. in Catal. viror. illust.  Deo, Beneficiorum ejus (Solennitatibus, Festis, & Diebus statutis) Dicamus Sacramúsque Memoriam: " Lest through the Tract of Time, ingrateful Oblivion blot out the Favours of Almighty God, we Dedicate and Consecrate the Memorial of his Gifts and Servants to Him, in Solemn Festivals, and set Times of Devotion."  
Nor is that Nobler part of Christ's Church, the Triumphant, so totally insensible of the Militant, but that They make good this Communion, even joying at our penitence & conversion, 
Luk. 15.7.  Lu. 15. There is joy in heaven over a sinner that etc. and sure that is as properly imputed to them (as any) as most concerning their own species; and if the Script. say, They joy in such a case, 
Contrariorum cadem est Ratio.  let the Logic Rule of Contraries tell you whether the Sympathy be not general; & though above the reach of passion, yet are they not without compassion toward their militant Fraternity: I, and (in the general) praying for their vindication, apparent in that same Prayer of the Souls under the Altar, Re. 6, Quousque Domine, & c.! 
Rev. 6.10.  How long Lord! how long, holy and true, dost thou not avenge the blood of thy servants & c! I say this universal Sympathy, (for Particularities Hence are inconsequent) is a main part of the Communion of Saints; Saints Triumphant, with Saints Militant; and no more Interruption to their present Happiness, than the Reflection on their own former sufferings: both praying for a full consociation in Eternal Blessedness: 
Luke 14.16.  Christ, that King of Glory, and his Guests above, both desiring that His House may be full, that House where such a Supper is prepared, and so many Mansions, 
Revel. 22.20.  Rev. 22. He which testifieth these things, saith surely, I come quickly; the Saints of both sorts, saying Amen to it, Even so, Come Lord Jesus, that all Partners being admitted, & all the Members under that One Head collected, all their joy may be full, and the Body mystical completed; for this 'tis, that the Orthodox Church, doth cry to God so earnestly, 
In the prayer at Burial.  That it may please thee of thy gracious goodness shortly to accomplish the number of thine Elect, and to hasten thy Kingdom, that we, with all others, departed in the faith of thy holy Name, may have our perfect Consummation and Bliss both in body and soul in thy eternal and everlasting Kingdom, Amen.  
Now for the Communion of S 'tis militant, that's more obvious, consisting mainly in these two, Compatiendo mala, & Communicando bona: by compassionating one another's evils, and communicating what is good, (these indeed, are the two Feet of Christianity) and first of Sympathy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 12.16.  being of like affection one toward another, (saith the Apostle) & that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only to rejoice with them that rejoice; but also to weep with them that mourn! An union which the Members of the same Body always challengeth. Christian's sure (more than Heathens) should be utriusque Fortunae fidi Comites; Faithful Partakers of both Fortunes. Rejoicing in another's good, 
As was said of Pylades, & Orestes.  as in their own; as those Parables of the found sheep, and goat, instruct us: yet alas, how many Laban's are among us, that Envy the fruitful Flock of an industrious Jacob? And many maligning Ahabs, sick of their Neighbour's vineyard! nay, 
Psal. 35.15.  like David's enemies, Psal. 35. In mine adversity they rejoiced: Such are far from the Communion of Saints; Naturae difficillimum, I confess 'tis hard to Nature thus to sympathise, and not with the Brother of the Prodigal, to envy the success and plenty of another; but easy 'tis to Grace, and Christian Love, with Benjamin's Brethren, not to envy Him, though his Mess be five times bigger than their own, 
Gen. 43.34. Psal. 107.42.  Gen. 43. so David, Videbunt justi & laetabuntur, Psal. 107. God raiseth up the poor out of misery, and maketh His household like a Flock, and the righteous shall see this, & rejoice, etc.  
And as the Oil of gladness is increased by effusion, so the bread of affliction is crumbled away by breaking; Sorrows go less by being divided, and therefore this Communion of Saints teacheth us likewise to mourn with them that mourn! and though it be not altogether a Remedy, Socios habuisse Dolores: yet 'tis a great Mitigation, Fellowship in sufferings; Partner-Griefs, yield some Reliefs: and he will do little that will not pity misery. The Church is that Haemorrhissa, Mark 5. vexed with a long bloody issue, 
Mark 5.  running even from Abel unto Zachariah, and thence down through Christ's, and all the Apostles veins! even nearer to us, than the Marian persecution! so that we cannot think it strange (saith the Apostle) concerning the fiery Trial. 
Gal. 6.2.  More need of his advice, Gal. 6. Bear ye one another's burden, and so fulfil the Law of Christ. Each Land almost in Christendom, now holds out to us joseph's bloody Coat; then how can we chose but melt with Judah? Frater enim est, & caro nostra; 
Gen. 37.27.  for it is our brother, and our own flesh! in the body natural, you see, if any part be hurt or wounded, all the other living united parts smart together, and seek remedy; but indeed the dead members, and such as are cut off, afford no sympathy: the Analogy is evident. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Communion of Affections is a true touchstone of what mettle, of what Body we are; whether fuel for Gods burning, or Timber for his Building; a Building (now we speak of it) Let us imitate, for we are God's Building, 
1 Cor. 3.11.  1 Cor. 3. And here the beam out of the timber, and stone out of the wall instructs us▪ Lapis lapidem portat; in every Structure, you see, one stone, one beam bears up another: Sic & in Ecclesia; and so should it be in the House of the Faith. And to press home the Metaphor, Quo plura propinquior, etc. As in the material building, that stone which supporteth most, is nearest to the Foundation, that which fewest, furthest off: So is it in the spiritual Edifice, the more or less we have of this same Christian Sympathy, the further off, or nearer are we to that cornerstone, to that Foundation Jesus Christ, 
1 Cor. 3.11.  1 Cor. 3. obdurateness was never sign of Saint, but Tenderheartedness. Such as good Job had, c. 30.25. Such as David, Psal. 35.13. yet Jeremy beyond them both, 
Jerem. 9.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Hierom calls him) the most pathetical of all the Prophets, wishing himself a wet Metamorphosis, (in behalf of others) O that mine eyes were rivers, and my head a fountain, & c! Saint Paul too, full of this same Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 12.15.  gracious compassion, Rom. 12. but above all our blessed Lord, totus in passionem, & compassionem solvitur, He altogether melted into passion, and compassion for us, John 11. Matth. 23. etc. Etiam in Coelis (saith St. Austin) even in Heaven itself, though above the reach of passion, yet full of compassion for his Saints on earth, both in respect of the evil done unto them, 
Acts 9  Act. 9 Why persecutest thou me? As likewise for the good they do, Matth. 25. Ye have done it unto me. 
Math. 25.  This is potior charitas (some think) the better part of charity, as without which, all other nothing, 1 Cor. 13. and therefore let Saint Peter prevail with you, 
1 Pet. 3.8. Heb. 13.2.  1 Pet. 3. Be all of one mind, one suffer with another, Love as brethren, be pitiful, be courteous. Saint Paul seconds him, Remember those in bonds, as etc. Let not Isaiah, c. 9.13. or Amos, c. 6.3. complain of us; That no man is sorry for the afflictions of Joseph! if no Communion of Saints here, 
Matth. 11.17.  none hereafter; but those shall one day rise up in judgement against us, Matth. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have mourned unto you, etc. And then our Turn comes, and unpitied Requital, Depart into the place of weeping!  
Yet Passive Communion is not enough for Saints, it must be active, By communicating of good, as well as by compassionating evil: of Good, spiritual and corporal. 
Bona cordis oris & operis.  We must communicate the Goods of the Heart, and of the Tongue, and of the Hand, (according to the necessity of the object:) and these three are like the wheel, the Bell, and Index of a Clock. The goods of the heart, are fervent love, 1 Tim. 15. charitable opinions, 1 Cor. 13.5. Those of the Tongue are pious Instructions, 2 Tim. 2.24. serious Reprehensions, Psalms 141.5. seasonable consolations, Isai. 40.1. 1 Thes. 4.18. And lastly, zealous prayers, Ephes. 1.16. and these are the brightest beams of charity, yet will cost you nothing; and therefore according to his gift, let each one minister herein, 1 Pet. 4 10. Those of the Hand are better known, then practised: the living God, like dying Isaac, will feel the hands, 
Gen. 15  as well as hear the voice (nor so to be deceived by either) Pliny tells us, 
Nat. Hist.  that the Eagle knows her young ones by their eyes, their perspicacy; and unless they can outface the Sun, that she rejects them as a Bastard brood; but I must tell you, God knows his children by their hands, their liberality, and will own no withered Jeroboams! God requires no costly sacrifice, (as of the Jews) Pauper est Altare Dei; the calves of our lips, Oblations of our hearts and hands, is all He looks for; and therefore, to do good, and to distribute, or communicate, forget not; 
Heb. 13.16. Heb. 6.10.  for etc. Hebr. 13.16. And God will not forget, etc. Sola misericordia comes defunctorum; Mercy is the sole companion of the dead: and God hath given men wealth, non tanquam Dominis, sed Dispensatoribus: not as unto Treasurers, 
Enthymius.  but as to Stewards. Imitate then the wise one in the Gospel, Luke 16. For to every one shortly shall be said, Red rationem, Give an account of thy Stewardship. And believe it, none shall make a more comfortable reckoning at the Day of Judgement, than the charitable man; if you will believe the Judge Himself, 
Matth. 25.35.  Matth. 25. who there takes notice only of such Actions, as Feeding, Clothing, Visiting, Ministering; and those He sets upon his own Account; Mihi fecistis, Ye have done it unto me; and therefore Himself rewards it with a Venite Benedicti, Come ye, Blessed, etc. And who thus practise the Communion of Saints here, need no whit doubt his Eternal fellowship with them hereafter.  

POEM. 40.  

PArticular Accounts, you have had hither,  
Now take the Totall of All Saints together.  
And that's Communion, Union with the Head,  
And all the Members, mutually shed:  
Both the Saints Militant, and Those above,  
All knit together with the Bond of Love;  
So that strong Sympathies thence rise in All,  
So far as suits Each State, reciprocal:  
Yet not as though we Prayers might address  
To our Related Saints in Blessedness;  
Or as their joys had leisure to look down  
On our poor Accidents of Smile or Frown;  
But that in General, both jointly Pray  
Still for the Church's Consummation Day.  
The Number of th' Elect might be supplied,  
And All together shortly Glorified.   

Thus, Earth's Hosannah (only not so long)  
And Heavens Halleluiah's the same song.  
Thus, Love's the Cement of the World, the Chain  
Links Heaven to Earth, and Earth to Heaven again.  
Where Strife is, Hel's begun! but where This Love,  
There's Heaven i'th' bud below, full blown above:  
No Article of Faith Cures more complaints  
Than This Communion of All Blessed Saints.    

The COLLECT. 
The Epistle, Revel. 7. v. 1. to 10.  
The Gospel, Matth. 5. v. 1. to 13.   
Almighty God, which hast knit together thy Elect in one communion and fellowship, in the mystical Body of thy Son Jesus Christ, our Lord, grant us grace so to follow thy holy Saints in all virtuous and godly living, that we may come to those unspeakable joys which thou hast prepared for them that unfeignedly love thee, through Jesus Christ, etc.    

Upon The four Ember weeks at the four seasons of the year.  
The ARGUMMNT.  
OF all the solemn Fasts, as Lent holds the first, so these the second place: times of Dovotion, anciently observed at the four seasons of the year (viz. the first, being Wednesday, Friday, and Saturday after Saint Lucys Day, Decemb. 13. the second, being those days aforesaid, after the first Sunday in Lent; the third being the said days next following Pentecost; 
Which are the Ember weeks.  the fourth, the same days next after that called Holy Cross, Sept. 14.) and they were then observed among other, chief for these 
* Leo de Jejunio decim. Mensis. S. 4. Hierom. in Zach. 8. And why then observed?  Reasons. 1. That Christians might not come short of the Jews Devotion, but improve the same opportunities to better ends, that so consecrating the first Fruits of each season unto God, the Remainder of the year might all be Holy. 2. That such Devout abstinence might at once, chastise the exorbitancies of the ending Quarter, and caution That beginning. 3. That the Devotions of them, might both Apprecate the Almighty's Blessing to the Fruits of the Earth (than either sown, sprung up, Ripening, or gathered) and deprecate the dangers and distempers, commonly most incident to those Seasons. Lastly, with ferventest devotion to Assist the Churches sacred Ordinations, which were of old Solemnised the next Lord's day following Each of These, and which ought (as by CHRIST and his Apostles) so ever by their successors, to be performed with Prayer and Fasting, Luke 6. ver. 12. Acts 1. verse 24. and ch. 13.3.  

POEM 42.  

WHo strictly Primitive Devotion seeks,  
Must Rake out of Time's Ashes Emberweeks,  
And blow them too, into an holy Flame  
Of Prayer and Fasting, sinful Lusts to tame.   

Next to the soul Feast Lent, these Fasts of old  
The Church did every Quarter solemn hold,  
That Christians, zealous might as Jews appear,  
And Consecrate Each season of the year:   

For if first Fruits grow ripe in Piety  
(Of Things, or Times) the rest will holy be:  
Then let our Janus zeal (at once) lament  
The Sins forepast, the following prevent.   

The First, in Advent.  

First sacred Abstinence makes Preparation  
To entertain the Author of Salvation,  
Cleansing the Stable, garnishing the Heart,  
That he may There reside, and never part.   

Such vessels as are full can hold no more,  
The Rich go empty, while Christ Feasts the poor.  
This true Mortification vices kills,  
And 'tis the the Hungry soul our Saviour fills.    

The second in Lent.  

And now conformity to Christ bids Fast  
And Pray, for he did both, and more; did taste,  
That bitter cup of Divine wrath for us!  
Shall we do nothing, when He suffered thus?   

Fasting and Prayer was ever prescribed good  
Before a Medicine, and such Christ's blood:  
Whom Satan tempting had so foiled a Pull,  
That where he tempts one Fasting, Thousands full.    

The third after Pentecost.  

Now doth Religious Abstinence attend  
That Sacred Spirit which did of late descend  
On the Apostles, and them all inspire,  
Requiting Holy zeal with heavenly fire:   

Those then that Blessings from above expect,  
Must not these Duties in their times neglect:  
But if they look for the descending Dove,  
Must wait with Prayer and Fasting, Faith and Love.    

The fourth, Sept. 14.  

And now our Crops are Ripe, we going to Reap,  
Hath God no Harvest; no part of our Heap,  
That gave it all? shall he fill every place,  
And our Hearts only empty be of Grace?   

No, Prayer and Fasting now will quench excess,  
Both sin and sickness of the time suppress:  
Let these Devotions than bring up the Rear,  
And make't an holy, and an happy year.    

The Churches last, and not the least good sense  
Was this (being sacred Orders to dispense  
On the Lord's day succeeding each of these)  
Sought God by Prayer and Fasting to appease.   

That so by joint Devotion might be gained  
Choice Blessings on her work, and those ordained.  
That thence (the outward, echoing inward call)  
Glory to God, Grace might Redound to all.   

These are the Church's Rent, which here do pay  
To our grand Landlord every Quarter day;  
And that shall either here prolong our Lease,  
Or House us where our Term shall never cease.     

Upon the Vigils, or eves of Festivals. 
Mat. 24.42. Mar. 13.35.   
ARGUMENT. 2.  
AS Lent is the Terra firma of Religious Abstinence, and the Ember weeks (as it were) the four main Continents Thereof, so are these Vigils and Eves of Festivals, even as so many dispersed Lands, yet not without their native Treasures: and because our sinful memories are so bad, that an Annual Monitor of Lent, or the Quarterly Remembrancer of Ember weeks is not a sufficient Bridle for our Looseness! therefore our pious Mother did Recommend these monthly, and weekly Admonitions to her Children, (Wednesdays, and fridays being Anciently, taken in) that so Abundance of caution might oppose Abundance of Temptation: we indeed having need of Philip's daily Memento, and each morning to be minded of our Frailty, especially at Festivals; wherein the world hath, and will ever deserve blame: as Job was not ignorant, that his children's Banquet though it intended Amity, might need a sacrifice. Job. 1. and therefore these Fasts have been set as ushers unto Festivals, 
Job 1.5.  to Caution and Prevent disorder in them; and a very wholesome Method it is, both as to soul and body: 
Hierom. Episto. ad Eustochium.  valdè absurdum est nimiâ saturitate velle Honorare Martyrem, Quem scias Deo placuisse Jejuniis. It were but a fond thing, to think we honour the Memorial of an Apostle, Saint or Martyr, with excess; whom we know to have pleased God with Prayer and Fasting; and therefore these are added as frequent circumspections, to oppose such intemperance and daily incursions, that so often Payment might make our debts the lighter, and such even Reckon keep God and us long Friends, even everlasting Friends in Heaven.  

POEM 42.  
LEnt is the Mother-Fast, granddaughters these,  
Wait on Humiliation God to please;  
That like the Body of an Army stands,  
While these are but particular Trained Bands.  
That like the spacious, and the brackish main.  
These as Rils flowing Thence, and home again;  
That more like Faith, highflown, strong Pinioned,  
While these as Charity, Distributed.  
Many in One Fast are contracted there,  
While these dispersedly run through the year;  
That Devout Abstinence not only might  
Season our Spring, but all Times else aright.  
That none Extravagate at any Feast,  
Each is attended with an humble Guest.  
And because both those few, to Sin and Fear!  
More Fasting Days of old too added were,  
That so Austereness might Hunt out and seek  
That Fox our sin, unkennel him each week:  
Nay Sin and Danger's grown so high in force!  
That all need now become days of Remorse:  
One more (at least) then let each seven impart  
(As voluntary Sacrifice o'th' Heart,)  
To make our sorrows weight, and fill our Measure  
Of Griefs, in some proportion to Sins pleasure!  
And who such unexpected Odours brings  
God most accepts, as  offerings.  
Since other Fasts then, as Sins Brine appear,  
Be these our salt, to sprinkle all the year.    

Upon the DOXOLOGY to the Sacred TRINITY. 
Matt. 28.19 1 Tim. 1.17. 1 John 5.7. Rev. 8.4,11.   
The ARGUMENT.  
MY Book draws to a close, and I desire it may end (as all things ought) with the Glory of God: Nor can I close my sacred Hymns with a sweeter Relish, than that harmonious DOXOLOGY, wherewith the Church was ever wont to conclude her Psalms, and sacred Anthems; and wherein she did but join with Angels in her Gloria Patri, etc. Ascribing Glory to the Father, Son, and Holy Ghost, as, etc. indeed so it was in the Beginning. 
Epist. 7.8.  Nor for the Matter only, but for the Form also; being an Hymn more than Ancient (saith Saint Basil;) As we have Received even so we baptise, and as we baptise so we believe, and as we believe, even so we give Glory; and all this we use in the Name of the Father, Son, and Holy Ghost: Confessing at once God's Excellencies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all the Persons offices, and Distinctions, and the very Integrity of the Christian Faith; it being a token of a true and sound understanding for matter of Doctrine, about the Trinity, when in Ministering Baptism, and making Confession of our Faith, and giving of Glory, there is a conjunction of all Three, and no one severed from the other two; in confutation of the Arians (and their later Spawn) enacted in that famous Council of 
* Magd. Cent. 4. F. 617.  Nice, consisting of 318 Bishops under CONSTANTINE the Great, Anno Christi 320. 'Tis (as 'twere) the Abridgement of the Creed; the Epitome of the Gospel, the business of both Worlds (and the usual Posture of Defence becomes it;) and therefore as it hath been reverently used from the Beginning, may it be so to the End; as 'tis here, Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the Beginning, is Now, and ever shall be, World without End. Amen.  

POEM. 43.  


THese rivulets after a Maeander's stray,  
Have at length found their Fountain, and repay  
Their grateful Streams (here) to the Deity,  
That fed their Pipes with Baptised Poetry.   

Oh, may the Channel where these waters flow,  
Be cleansed by them, They thence not soiled go.    

[1]  

That Man at first had an Immortal Frame,  
Till he by Sin, selfmurderer became!  
That then a Merciful Invention  
Repaired his Progeny, by th' only Son  
Of the Omnipotent, who Him thus sent  
To change Grace, Life, for Sin and Punishment!   

The Glory of all this is only Thine,  
Eternal FATHER of the sacred TRINE.    

[2]  

And next, for all those high designs of Grace,  
Performed by our dear Lord for humane Race,  
Combats or Conquests, o'er Earth, Heaven and Hell,  
Whose Life and Death did Miracles excel:  
Whose sugared Benefits to all extend  
(Unless their own fault) and both lives befriend.   

The Glory of all this returns to Thee,  
Coequal SON of the blessed Trinity.    

[3]  

Then for the Noble Army, the Red List  
In this small Book of Martyrs following Christ,  
Whose Cause and Courage was so strongly knit,  
Nor Toil, nor Torture e'er could sever it.  
One making their Life, far and near, Christ Preach,  
While th' other (by Death) made them the same Teach,  
Hastening unto their Graves as cheerfully,  
As Bees unto their honeyed hives do fly.  
And in the midst even of their flames to sing,  
With conquering Patience their Foes torturing.   

The Glory of all This is justly paid  
To Thee, blessed SPIRIT, for thy sacred Aid  
Each Parcel's honour to Each Person be,  
And the whole Glory to the TRINITY.      
A te Principium—  
— Tibi desinet.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.  

APPENDIX SACRA: OR, Serious Attendants ON THE Sacred Solemnities.  
Alia, per Eundem E. S. B. D.  Mart. Epig. l. 1. 
Quem Recitas mcus est, o Fidentine, Libellus;  
Sed malè dum recitas, incipit esse tuns.  
The Book thou now perusest Friend, is mine:  
But yet if ill thou readest, 'tis so fare thine.  
LONDON, Printed, for Richard Marriot, and are to be sold under St. Dunstan's Church in Fleetstreet, 1652.   

Upon Prayer.  

DEvotions Hebrew's Prayer, her holy Tongue,  
That heavenborn Language Dialogued among  
God, Angels, Men; by Him best understood,  
And for both tother purchasing all Good;  
Unto which end, our Leaguer 'tis in Heaven  
The soul's Ambassador, to whom is given  
Quick Audience, and all Favours that may suit  
The Senders necessary safe Recruite:  
This Grace, as 'twere, omnipotent, Commands  
All Elements, and holds th' Almighty's hands  
From smiting very Sodomites, nor can  
Heaven shower down Hell, till praying Lot is gone.  
This is the jacob's Ladder, whereon Souls  
And Blessings Trade, 'twixt Centre and the Poles;  
Sometimes it mounts aloft, as having Keys  
To open, or shut Heaven, when it please;  
‛ Thath stopped the foaming Horses of the Sun,  
So Garrisoned their Mouths, they could not run:  
And sometimes Broached the Clouds, that they might pow:  
Into scorched Tellus Lapet, a Danac's shower;  
Sometime Descending pregnanteth the womb  
Of Teeming Earth, or opening the Tomb  
Even of the Dead, recalling Those are gone  
To a Compendious Resurrection.  
Prayer gives th' unruly Element command,  
Girdling the Ocean with a Belt of Sand;  
Nor only limiting, but setting Bars  
To the insulting winds and waters-wars,  
Making Deeps, dry paths for some Passengers,  
While others find them but wet Sepulchers!  
Prayer hath made Iron swim, and Fire descend,  
Whole Towns, and Armies brought to sudden end!  
Conquers th' Invincible, to flesh turns stone,  
An heart obdurate, to a Pliant one:  
Till Desert Araby this Phoenix grace  
Transform an happy, and a fruitful Place.  
What can it not, that may our good procure?  
As strong above as e'er, if here as pure.  
Unto thy Closet then, and shut the door,  
But thy heart open, and thy Sins out pour  
To him, that for retired Piety  
Loves to exchange open felicity;  
Sometimes be with thyself, yet let all share  
Throughout thy Family, Domestic prayer  
This renowned Abraham, and doth Record  
That famed Resolve, I and mine serve the Lord.)  
Be not rash with thy mouth, But let due care  
From wand'ring looseness guard thee and thy Prayer:  
Compose both by the Scriptures, 'tis well known  
Each Place likes best, the Language that's her own;  
Yet all affected Eloquence avoid,  
Honey was never Sacrifice, but cloyed.  
Grave, and expressive be thy words, but few,  
And Pharisaic babble so eschew;  
Prayers should like Arrows, unto Heaven fly  
Winged with sighs, uninterruptedly:   

Yet though such private Prayer have its high praise,  
The Public Form 'tis that design doth raise  
Even up to Heaven, whither with stronger wings  
It Flies, and thence a fuller blessing brings;  
Such private Suitors like less stars do shine,  
In Constellations while more lights combine;  
Those, but like Planets oft eccentric move,  
But These fixed stars, Heavens Galaxia prove:  
Brands that in corners smoke, may have some Fire,  
But those that burn together sure, flame higher.  
While private prayer but begs, This doth besiege  
The Towers of Heaven itself, and much oblige  
The Governsur to open, or doth reach  
The Battlements thereof, and make a breach.  
Such Prayer is reversed Lightning, & Heaven's wonder,  
While the joint Amen's like a Clap of Thunder.   

But know, each Sacrifice must seasoned be,  
And the Lords Prayer is the Salt, which we  
Must Sprinkle all our own with, that their Taste  
May relish to Christ's Palate, and Repast.  
I, than all our Addresses shall appear  
As precious Jewels in th' Almighty's Ear,  
Or pleasant Harmony, whose divine Airs  
Shall drown the Music of the Rapid Spheres;  
And though Heavens starry window do not open  
With sudden Answers to our greedy hope,  
'Tis not for that God listens not to Thee,  
But will not interrupt the Melody  
With hasty grants, but then at length repaies  
With fuller Bounty thy thought-long delays:  
Pray on, and He'll not only quit thy Gild,  
But to thy Faith, say— Be it as thou wilt.    

Upon the Holy Scriptures. 
Isa. 12.3. john 5.39.   

1. LIGHT.  

THese are Heavens milky way, wherein combine  
Millions of Stars, so many Guides Divine;  
While your new spitting lights, those wand'ring Fires  
Led Ignorants into a Ditch of Briers!   

These are the bright Beams of that glorious Sun,  
Which Batis of Sin and Error only shun;  
As chased shadows fly the rising Light,  
Souls that live under this Line, know no Night.    

2. ARMOUR.  

And as God, so his Word's both Sun and Shield,  
Which who so knows but dexterously to wield,  
Shall vanquish that Triumvirate of Foes  
Which Christian life doth constantly oppose.   

'Tis a Sword also, and that most acute,  
To lop off Sin, and Errors Root and Fruit;  
It yields that complete Armour, in whose guard,  
Safety and Conquest make a full reward.    

3. A GLASS.  

And as it arms one Sex, 'tis t'others Glass,  
Suffering no sinful blemishes to pass  
The looker's eye, which still it mends by view;  
Who dress by This, sure are of lovely Hue:   

Hereto then, Ladies, each morn Sacrifice,  
And it will make your Beauty paste the Skies:  
'Twill help adorn you with the brightest fashion,  
First Trim you with a Grace, then with Salvation.    

4. A GARDEN.  

This is a Garden too where both may walk,  
And recreate yourselves with virtuous talk,  
With all choice Flowers sweetly Enameled,  
Poses at hand, and Chaplets for the head:   

Or if you more affect, here's pleasant Fruits,  
All barmelesse, yet such as each  suits:  
If any Ulcer or Disease within,  
Here grow Herbs medicinal for all Sinne.    

5. A FOUNTAIN.  

And in this Garden there's a sacred Well  
Which doth all Fountains of the World excel;  
A true Bethesda, what e'er we endure,  
But timely enter, and never doubt of Cure.   

The Water's strangely sweet, yet red as blood:  
Look how it will, That never fails doing good.  
Who so pollutes these Streams then, or what's worse,  
Seals up the Fountain, runs a double Curse;   

You then whom crazy Frame, or feeble age  
Sends to the Wells, on yearly Pilgrimage,  
Come hither panting hearts, spare pains and wealth,  
Drink freely here, and drink Eternal health.    

6. A TREASURE.  

And mark, it tastes of a rich Mincrall.  
That speaks a Treasure hide there, passing all  
The precious things that Nature's Storehouse yields,  
O part with all, to buy these Treasure Fields:   

None to the Gospel Pearie, besides whose wealth,  
There is a Sovereign Cordial in't for health,  
Ophyr's an outside Treasure, and not Thine,  
Dig here and soon be rich, 'tis a Golden Mine.     

Upon the Sacraments in General. 
Isa. 17.11. Exod. 12.11. john 3.5,6.35. ver.   
THese Some (and may, more largely ta'en) make seven,  
But theirs is an odd sense, the Scripture's even;  
The New, being but to old Testament revealed,  
Whose Truths, but with two Sacraments are sealed.  
These They, save pain and charge; the Church's Twins,  
With double Guard ensafing us from sins;  
One, Antidote against Original,  
Tother preservative 'gainst Actual;  
Restoratives for both: the Church's wings  
With which each Lark of Heaven mounts and sings.  
A Pair of cleansing streams flowed from the Side  
Of our dear Lord, when on the Cross he died!  
Even Christ's two witnesses, who though not slain,  
Yet slay our sins, and fresh his Death again,  
Our Brace of Spies that from blessed Canaan brings  
News of its cheering wines, and fruitful Springs.  
A Mother hath but two Breasts, Ours These are,  
For spiritual Nutrition thriving fare;  
The two Church doors open, to who desire;  
First leading into th' Body, than the Quire.  
The one a Spiritual Matriculation;  
Tother such nourishment, and Education:  
Then not to Tantalise you, on and Taste  
The Delicates, of their Divine repast.   

Upon Holy Baptism. 
Gen. 15.17.11. 1 Cor. 1.16.   

1. The INDULGENCE.  
CHRIST no hard Master, our Indulgent Lord,  
Now for harsh Sacraments doth mild afford;  
No way ward Zippora need now upbraid  
Her Moses bloodiness, or be afraid  
Her Child's life cut, together with his Skin,  
That blood's turned Water now, but wash thy sin;  
His Yoke in deed is easy, Burden light,  
Wear't all Life's day, and rest well at Death night.   

2. The LAVER.  
To wash is ease, but Thereby to do good  
Faith must our Water mingle with Christ's Blood;  
And than it takes out Staines of deepest dye,  
And gives more than our own first Purity:  
A Simon Magus else may be Baptised,  
And pass for a Disciple, so disguised;  
'Tis not the Water only, but the Dove  
Moving upon't, doth the Souls Laver prove.   

3. The LISTING.  
This is the Military Sacrament,  
Giving to each Press-money from Christ's Tent;  
Engaging us to war 'gainst Sin and Hell;  
Such, and so many Foes! need guard us well;  
Mind we our part o'th' Compact, as Christ his,  
Who the victorious, Crowns with Grace and Bliss.  
But who his Standard cowardly doth fly,  
You know, by Martial Law, deserves to die;  
But there's a Chancery in our Leaders breast,  
That who returns, shall be a pardoned Guest.   

4. The ARK.  
This is Christ's Ark (as't were) while Floods of Sin  
Deluge the World, to shroud his Servants in,  
Even in his Church's arms: then no time slip,  
To have poor Souls embarked in this Ship;  
Dispute not Infants Faith, thou grafts thy Plant,  
Though in its Youth and Winter, it fruit want;  
Commerce of Spirits goes not by age, or acts  
Externall, but where Gods free Grace affects:  
And Christ most favour did to such dispense,  
Schooling the Gravest to their Innocence;  
Forbidden not then these Sacramental Rites  
To such as (Jews admitted) Christ invites;  
His Ordinance and promise who neglect,  
Are out of's Ark, and may the Flood expect!  
And as for timely entrance Care be ta'en,  
So must there (too) that all i'th' Ship remain  
As Saint Paul cautioned; for offences foul  
Cast Jonah's Lot, on a bestormed Soul!  
But after such a wrack, no better plank  
Then deep Remorse, to land on Safeties bank.    

Upon the Holy Eucharist. 
1 Cor. 11. John 6.   

1. A FEAST.  
TO thy Grand Household thou'rt a bounteous Lord,  
For all the World spreading an ample Board,  
But specially for Man, at whose feet all  
The several Species in subjection fall:  
Yet thine own Israel do higher far,  
And Fellow-Commoners with Angels are;  
The Rocks are broached to quench their Thirst at wish,  
They doubly Feast, with first and second Dish:  
And yet all these but figure in a mist,  
The Viands, thou preparest thine in Christ:  
The former of thine Alm's-basket are fed,  
But unto These, Thou giv'st thyself for bread,  
Bread threshed, and ground to dust, by Sin and Jews:  
As Staff of life ' then, let us this Bread use;  
Walk with it all our ways, and 'twill sustain  
Our hearts from slips in Sin, from falls in pains  
The better jacob's Staff, that guides to Heaven,  
From whence this Feast, the Feeder doth enliven.  
As Grace before, made Thee a welcome Guest,  
So let Zeal wait, and due praise close the Feast.   

2. The RANSOM.  
Our life's a warfare, and our hellish Foes  
Too numerous and strong, daily enclose  
Us in their fatal Nets, insulting still  
O'er us as Bondslaves, captived to their will!  
But Judah's Lion by victorious power,  
Frees his Sheep from those Wolves that would devour;  
Christ to our Rescue did descend This day,  
And unto Heaven with him bore the Prey:  
Nor are we only Prisoners of War,  
But of Debt also, and engaged so fare,  
That all we have or are, can never free  
Our Souls be-dungeoned to Eternity!  
Yet cheer up drooping Wights, he that essaid  
To Rescue you, and did, hath also paid  
The Price, believe it, fare beyond best Gold,  
Your Debts and Forfeitures; and this day told  
A Sum so great, could not be understood,  
Paid willingly too, though as drops of Blood!  
Henceforth by double Ransom then His be,  
Whose service is most perfect Liberty.   

3. An ANTIDOTE.  
How sick doth Poison swallowed, make the Heart?  
Diffusing Venom into every part!  
Within, without, all ulcered! and thus  
The Serpent's Teeth and Apple, had served us!  
But here's a sovereign Antidote made up  
Of rare Ingredients, mixed in this Cup  
Of Blood and Grace, which who drinks hearty,  
Shall be so Cur'a, as live immortally.   

4. The CEMENT.  
How should These mixed, Tenacious Cement make?  
To bind all in a Building should partake  
One Common Uniformity, and grace  
Each other with proportion in its place?  
This ties Christ's Members in a mutual knot,  
Never to be rescinded, or forgot:  
Unto their saving Head uniting all  
In Love and Duty both perpetual:  
Till He and They, as in grace here below;  
Above in Glory, all one Body grow.    

Upon Holy Orders, Or, the Ministerial Function. 
1 Cor. 9.11. 1 Tim. 3.1. 2 Cor. 2.16. 1 Tim. 4.16. 2 Cor. 4 7. Ch. 5.20. 1 Tim. 5.17.   
Which the World's two main Burdens? if you ask,  
Truth saith the Kingly, and the Priestly task,  
Both Heavenborn Functions; but the last all fire!  
They'd need all Caution be, who That aspire:  
Indeed for Soule-cure who sufficient is?  
It startles even a chief Apostle, this!  
What Atlas shoulders, nay, what Angels fit  
Thus to bear Heaven up? and yet since it  
Is Both God's acceptation, and Decree  
This Treasure should in Earthen Vessels be,  
We gratefully attend the Divine call,  
And then in all obedience 'fore it fall;  
But without That (and signalised by those  
Who rightly have the Keys on't to dispose)  
We stir nor Foot, nor Hand, least Uzzah-like  
Some sudden Vengeance our presumption strike!  
Must all your Arts and Plants mature with time?  
And This which needs most, leap into its Prime!  
Beware bold Flies that buzz about This flame,  
Lest your proud wings being scorched in the same,  
Your fond Icarian zeal at last fall down  
Into that Lake, which Pride shall ever drown!  
But you that by both Callings enter fair,  
Snuff your own Lights, and take a watchful care,  
The Wearer do not holy Vestments stain,  
Or to your Master a dishonour gain:  
If undeserved Scandal do you spoil,  
Those Shafts to their own Shooter's breasts recoil:  
Knowledge the Head, the Heart crowns Holiness,  
Light and Perfection make up Aaron's Dress:  
Spiritual, and corporal Charities,  
With fervent Prayers his daily Sacrifice:  
Who must have skill in Divine Surgery,  
For Lion's heart, soft hand, and Eagles' eye,  
Both so searched out, and launce the putrid wound,  
Whilst the bruised Spirit must be gently bound:  
But what need I tell you what God requires,  
Who read of Nadab and Abihu's fires;  
Yet let me cheer your pains, your Converts may  
Once shine as Heaven, but you as Stars for aye.   

Upon the great Eclipse of the Sun, Mar. 29. 1652. 
Math. 16.3. Acts 1.7.   

THough the Grand First Cause need no Instruments,  
Yet Second He adopts to work Events;  
By which though rare productions here are done,  
Yet none for vigorous Influence like the Sun,  
Whose active virtue, and strong operation,  
Is even half Parent of our Generation;  
His Trinity of Motion, Light, and Heat  
Effecting wonders too, Changes so great,  
That most things receive Detriment or Bliss  
According to his Approach, or Recess:  
Sure then th' Eclipsing of his Fountain-beam  
Must be of sad Concernment to the streams!  
And that, as the degrees of restrained Light,  
Most Dismal when most near a Totall Night!  
Yet there's more in't, than our Stargazers tell;  
Christ is the Sun in David's Parallel, 
Ps. 19   
For all those friendly Qualities before,  
And some sublimer Influences more,  
Our very Light and Life; that to both parts  
To Soul and body Being, Wellbeing, imparts;  
His distances set our passions degrees,  
Our Sorrow, Joy, Fear, Hope, as he good sees;  
Causing those different Seasons in our Soul,  
With whom 'tis Spring when he doth Sin control  
And first plant Grace; but when he draweth nigh  
With warmer beams, 'tis then her Summer high,  
Ripening thereby those Plants of Grace so fast,  
That brings a fruitful Autumn too, at last:  
But when Sins angry Tropic Him recals,  
A Frozen Winter then our Soul befalls!  
Our Consolations straight go Retrograde,  
Then Sin and Judgement, driving all the Trade!  
So that we here Rejoice all, or do mourn,  
According to his Absence, or Return:  
If his Remoteness then so fatal be,  
How Direful his Eelipse (poor Soul) to Thee!  
When thy black Sins 'twixt Him and thee disclosed,  
With Satan's aggravations interposed!  
This is the terrible Eclipse, I This  
That horrid hour and power of Darkness is!  
The t'other Nature, or mean Arts can teach,  
And scarce can voluntary Agents reach;  
But This concerns no other, and therein  
The prime parts chief, Souls Eclipsed by Sin!  
Wherein benighted, though sometimes we mourn,  
Yet let thy beams of Comfort too return,  
And then, though We more Frozen than the Pole,  
Warmed with thy Count'nance-Light, shall soon be whole.  
Away then with your Superstatious Fears  
Of that Eclipse, which Natural appears;  
Nor startled be with the Bugbear-Praesage  
Of the praetending Wizards of the Age;  
Whom if Men would observe, as well i'th' Miss  
As in their Hits, would their Delusions hisse;  
Were not our Sins more likely Prophecies,  
We might their Riddling Oracles despise:  
But with an holy Terror guard your lives  
'Gainst This, which Souls of Divine light deprives,  
Which, if it happen total, ne'er returns  
To light again, but still in darkness burns!  
Take Antidotes spiritual, Sins lament  
And thereby true-ill-consequents prevent.   

Nay, than the beams of grace shall ne'er decline,  
Till this bright Sun in glory on Thee shine.    

Upon the three Theological graces, Faith, Hope, and Charity. 
1 Cor. 13. ult. 1 Pet. 4.8.   

ALl Graces are presented in this Trine  
That make a Soul here, and hereafter shine.  
grace 1 Faith is the Magna Charta of our souls,  
That our chief Evidence for Heaven inroules;  
grace 2 Hope is the Anchor of each floating mind  
That in most stormy times doth safety find.  
grace 3 And Charity's the good Samaritan,  
Befriending both parts of poor wounded Man▪   

grace 1 Faith is an Eaglet through the Spheres can pry,  
And there the Son of righteousness descry.  
grace 2 Hope like the dying man, clincheth her Fist  
Upon the Promises, fast holding Christ.  
grace 3 While Charity more like the hand that lives  
In goodness trades, amply receives, and gives.   

grace 1 Faith like the Stomach entertains the food  
The Diet spiritual, Christ's flesh and blood;  
grace 2 While Hope the Faculty digestive acts,  
And wholesome nourishment from thence extracts:  
grace 3 But charity's sublimer Chemic Arts  
Nutrition distributes to all the parts.   

Though all cooperate in our Salvation,  
Yet differ they in object, and duration:  
grace 1 Faith, Promises and Threats both comprehends,  
Knits past and Future's, Origins and ends:  
grace 2 Hope only at some, Future good, directs  
Her Aim, and that with patience too expects.  
grace 3 Both those look up; Love so, and round about,  
They first set forth, but This holds longest out.   

grace 1 Faith indeed, like the Element of fire,  
An Heaven-borne grace, doth thither still aspire,  
But once there Centred, doth for ever rest;  
Driving (mean time) but private Interest.   

grace 2 Hope, like the water, hath its ebbs and flows,  
Muddy or clear as Suned or Clouded, shows,  
Whose fluid Optatives may more extend,  
Yet This too 's some what of a Selfish end.   

grace 3 But Charity's diffusive, free as Air;  
Whose upper Regions unto Heaven repair,  
Her lower embrace Earth; a Grace o'th' way,  
And of the Country both, shall ne'er decay.   

These, to the Soul kind Presents needs would give,  
And first Faith tenders her a Perspective;  
Hope some flowre-buds and Fruit-blossoms doth bring,  
But Charity 'tis, gives Perfection's Ring.    

Upon a Clock, an Hourglass, and a Watch. 
job. 8.9. Psa. 102.11. Mat. 24.44. Luk. 12.39.   

Triple Monitions, me thinks, here we have,  
Our life, our Soul, and Body too, to save;  
By guiding, warning, arming us for Grave:   

Time is the measure of our life, and see  
All these the measurers of that time be;  
To God, to man, to thy self fit all three,   

The Clock speaks loud how fast our time doth spend;  
The Glass our Frailty whispers as a friend:  
The Watch saith vigilance, yet, both will mend.   

Lament we by the Clock then misspent hours;  
Ejecting Sins, as sands through the Glass showrs:  
And for the Future, watch 'gainst who devours.   

The ordered Clock, bids Heart, Tongue, Hand agree;  
The Glass transparent, hints fidelity:  
The Watch shows low-pitched Souls wound up must be,   

What oil to Clocks, such unto Hearts is Grace,  
Sins are to Souls, what stones are unto Glass;  
Watches, and hearts, long must not cleansing pass.   

If bodies think, Times be too swift a Rice;  
Be Souls as Centerish, and mend their Pace;  
Till both haste home, with equal speed, and Grace.   

When grief or sickness clip the wings of Time;  
Which slowly Creep's with Bodies that decline:  
Let Souls the more in Contemplation climb:   

That when Times Path may be no longer Trod,  
Bodies may rest in their own first abode:  
And Souls return unto their Fountain God.   

These are a Good man's use of all the Three,  
Not Ensigns of Pride, Cares, or Vanity:  
But Monitors of Sin, Death, Piety.    

Upon a passing Bell. 
Math 24.31. 1 Cor. 15.52.   

HArk, hark! what noise is this; a Passing Bell,  
That doth our own Fate, in an others tell:  
Sounding to each of us a serious caution,  
A Timely prayer, and a due preparation:  
First, when or wheresoever it Thee find,  
It proves, or should, A monitor o'th' mind;  
If in thy Bed it waken thee, There best  
It doth insinuate thy latest rest;  
If as a dressing, it salute thine ear,  
It Hints Deaths Livery, Thou once must wear!  
And when thou hearest it in thy cheerful walk,  
It seasons with Mortality, thy Talk!  
And if you hear it as at meat you sit  
Then think it sounds, earth to earth I commit!  
In pride of passions if the ●are it beat,  
How straight it Damps the wildfires? cools the Heat?  
And when in Frolics thou shalt hear This Toll,  
May it forthwith all sinful mirth control:  
To men buried alive, This cheering Bell  
Doth Liberty infallible foretell:  
And unto such as languish in exile,  
This sounds a Return home again erewhile:  
When most transported in the busy hall  
This in thine ear, Thee to thyself doth call:  
When Earth's Affairs Thee from thyself estrange  
This tolls Thee Home unto thine own exchange:  
What ever our conditions, Good or ill,  
This rings us in the ear with that news still  
Of Philip's Monitor, Remember man,  
Or David's Rather, Thy life's but a span.  
Thus having rung all in, next let it move  
Thine Heart and Tongue to Piety, and Love;  
Now show thy Christian Sympathy, and Groan  
With them, whom even Bell mettle doth bemoan;  
Do as thou wouldst be done for, that is, Kneel,  
And pray as hearty as thou didst feel  
The burdens of the sick, the worst they Ayle!  
Knowing that fervent Prayers still prevail:  
And shall, for souls or bodies better state,  
For both therefore thy Prayers ejaculate:  
From thy sick servant Lord let this Cup pass!  
Yet with submission, as Christ's Pattern was:  
Be pleased to act their Body's Physician,  
Howe'er, be their Souls good Samaritan:  
And though these winged Doves should not succeed,  
Yet shall they once fly home with happy speed,  
And more good company, 'gainst thy Turn come,  
And pay thy Parcels with a total Sum.  
And yet, rely not on that hoped Aid,  
But let thy daily Debt be duly paid  
To God and Man, Take care Accounts to Even  
With jarring Earth, but Chief with just Heaven:  
This Bell minds Thee o'th' Church, That of Devotion,  
Thy Neighbours Case Spurs on thy preparation;  
For thou wouldst take the Hint, did his house burn,  
Shall not his  make Thee mind thine urn?  
Ensafe thy Goods then at this warning Given,  
Remove from the world's Dangers, store in heaven;  
There if thy Deeds laid up, thou canst not miss  
(Though this world turn to coal) the land of bliss.  
Mean time, when thou dost such a Soule-Bell hear,  
Think that St Jerome's Trump sounds in thine ear!   

This triple use then of each passing Bell  
 it pass from him, He that makes, doth well.    

Upon a Skeleton, or Resemblance of Death. 
Eccl. 12.1 joh. 17.13   

Lo here the Frame of a rare Structure stands  
Which was a building too, not made with hands,  
Although on Earth; where the Creator great  
Did an immortal heavenly Tenant feat;   

The house then Fitted for such Guest of state  
Was built in opposition to all Fate,  
Of strong Materials, by Divine art,  
For endless Fellowship, and ne'er to part:   

But This, admitting Inmates the first day  
By their ill usage, soon began to decay!  
And then through Rent and Homages neglect,  
The Landlord forced the Tenant did eject.   

And now like Buildings disinhabited,  
That by all storms, and showers are injured!  
Where Elves and Satyrs dance, where Bats, and Owls,  
And Beasts of prey, keep their Nocturnal howls,   

All Shattered, and Forlorn I such is this House  
Become through Sin and Death, so Ruinous!  
A Rendezvouz of worms, and Creeping things,  
Where they disport their dusty Traffickings!   

Yet Look well on't again and you'll descry  
I'th' Ruins of this Pyle, its Dignity;  
How wonderfully made? Exact, and even,  
Strong, Uniform, and erect toward heaven!   

Let thy Thoughts then dwell henceforth in this place,  
For thy Soul doth in such another Case!  
Here fix thy Meditations, startle not  
To think the best Skin, Flesh and Blood, must Rot!   

For St Marks Carpenter Can all Repair,  
And make this house more firm than e re, more fair,  
Strengthening the timber-work with his Crasse wood,  
The Mortar tempered with his precious Blood!   

While on thy Part, all Trouble and Expense  
Amounts but to true Faith and Penitence  
Acted in Pious Deeds; and not delayed,  
But made good timely, e'er too far decayed?   

Before the Keepers of the House do Grew  
Be-palsied Trembles, and the strong men bow!  
 the Nutrition Grinders become few,  
Or what remain, unserviceable Chew!   

Mind this, this needful object Early mark,  
Before the Looker's forth the windows dark!  
This debt pay (as wise payment ought) by Light,  
 Nature's stars do set in Age's Night,   

Or are Eclipsed by Sickness, Chance, or Grief!  
That none of Them Anticipate Relief.  
Before the Portals of the Lips do Close,  
And every whisper interrupt Repose;   

Or ever Music's daughters become mute.  
Nor voice, nor Ear, Consorting sweetest Lute!  
Before the Almond flourish, and wax grey,  
In that Trees spring, boding the heads decay!   

 all ascents grow tedious, and with Fear  
The way still blocked; A load each Grasshopper!  
Then This desire, before Desire doth fail,  
Which with endeavour too (sure) shall prevaise:   

Before the Losing of the Silver Cord,  
While Spinall Marrow doth Thee strength Afford;  
Or e'er that Ewer broke, resembling Gold,  
Which the brain's vital Moisture doth enfold.   

Before the Pitcher's broken at the well,  
Or veins distempered such a Liver tell;  
Before the Head or Fancy's turning wheel,  
The Fractures of that Cistern, the Heart, feel!   

Before Man thus Goes to the House of Age,  
Leaving his Friends to Mournful Equipage!  
Let him here commune often with his Urn,  
His Spirit then doth, and shall to God return;   

By whose kind Power both after some dismiss,  
(Ne'er more to part) shall reunite in bliss:  
Let outward Prudence then herein control  
All slack ill-husbandry for our own soul.   

Let's straight Renew our Lease, or rather buy  
This repaired house, whose Rate low, whose Seat high,  
Each Faithful Prayer, and Charitable Act  
Passeth for Currant Coin, to this Effect.    

In obitum, Effigiem & Librum venerandi Josiae Shute praeconis mellitissimi ab Authore nuper Editum.  

SUrgito Lector, adest Tibimet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglus.  
Scilicet, egregius Shutus orator adest.  
Flexanimus vates, Animas Qui traxit in Aures:  
Voce docens Sacrum (quod pede pandit) iter.  
Malleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constans, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
Qui nequit à Recto (Spe-ve, Metu-ve) Trahi.  
Hunc tulit in Partum Dominus, Minitante Procellâ:  
Nec fuerant Tanto Sacula digna viro.  
Umbra dat Essigiem, resonat tihi Pagina Mentem:  
Assolet ut Reliquis, gratus adesto Tibi.   

HEre's that wise Charmer, whose Sweet Airs to Hear  
Each Soul delighted so to dwell i'th' Ear:  
Whose Life and Doctrine's Combined Harmony  
Familiarized St Paul's Ecstasy:  
But now (from growing Evils) mounted high  
(Change but the Soul her Seat from Ear to th' Eye)  
This bright Star still doth Led wise men to Christ  
Through this dark Bochim, and Egyptian Mist:  
Nay here (what himself doth in Heaven behold)  
Even Blessed Visions doth his Book unfold.    

In Eximium Pijssimumque Richardum Holdsworth S. T. P. Theologum Flexanimum.  

HIc Celebri Fato Pollenti Claruit ortu  
Holdsworth Flos vatum; Cujus Doctrina stupori  
Non minus Emicuit, Totus fuit ere voluptas  
Et populo plaudente Favus: Cant'brigia Gemmam  
Perdit Eximiam! Londini Ecclesia stellam  
Fulgentem amisit! vigilans Quemcunque Priorum  
Inspice, Praelatum meritò Canit, Hippo sagacem,  
Urbs Constantini Commendat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auri;  
Pagina Scriptores Loquitur Romana Solennes;  
Sed nec Pinetum Corili, nec sidera solem  
Aequant; Annales Latios Graiósque revolve;  
Prisca Parem ignorans, aequalem postera nullum  
Ex hibitura Dies, vates super Eminet omnes  
Solus Praeteritis melior, majorque futuris.    

Upon the Pious and Learned Doctor Holdsworth.  

THis Church, as Isle's a Ring; Holdsworth the Gem  
Too bright for Earth, now decks Heaven's Diadem:  
We mourn our Loss, He joys in his Remove  
From Envious Men unto the God of Love.  
Whose Learned, Pious, high, and steady Soul  
No Gainful Transmutations could control;  
Nor Hopes, nor Fears, Prisons, nor Liberty  
Can move, from Orthodoxal verity;  
Nor Storms, nor Calms could warp him, the same Lives,  
And like well seasoned Timber, never Gives:  
Right owner of his Name, which Sweet shall last,  
And Holds ' worth still, in Spite of Envy's Blast,  
His Latter Prophecies then, Left behind,  
O may we Real, and successful find.    

Upon the Early and near Contemporary Death of Divers learned and Pious Divines. viz. 

Doctor Featly.  
Doctor Somes.  
Master Browning.  
Master Symons.  
Master Haynes.  
Master Chestlin,   Eminent all for Pen and Pulpit.  
What! now most need, Leave your poor Mother so?  
To that Complaint of Jacob in his woe.  
Joseph is not, and Simeon is gone!  
And must Death too our Benjamin Seize on!  
These Prudent Watchmen equal Dangers saw  
With that Grave Guide o'th' Church of Africa,  
Who when the Goths and Vandals entered There,  
Took him to Christian Weapons, Tears, and Prayer;  
Importuning Th' Almighty to Remove  
Or Them in Judgement, or Himself in Love;  
A Suit which his Great Master not denied,  
For Austin soon in Besieged Hippo, died!  
As much for These sure, did their Prayers effect,  
When all men's Church-Indeavours found neglect:  
Early Transplanted from this Scene of Wees,  
Where spite of Virtue, Crimson sin so Grows!  
Heaven was their Centre, while the Earth whirled Round,  
While Classic Synods reeled, These stood their Ground.  
These when the Church Like a Bestormed Bark  
Where Winds and Seas wage War, and Skies grow Dark,  
Like stoutest Mariners Exposed Themselves,  
To save the Vessel from the Wracking Shelves,  
And Thereby soon washed off, with fierce Waves  
Were snatched away from us, with hasty Graves!  
Yet herein happy Fates did them betid  
That They for Press, or Pulpit harnessed Died!  
And though we mourn their worth when heard or Read,  
Blessed Spirits that have Them, smile to see Them dead,  
Or rather living in their better Parts,  
Above in Souls; below in Divine Arts.  
These were a Bunch of Canaan's Grapes as't were,  
Which to make Wine for Angels, God pressed here,  
Who pulls away such Pillars when he means  
The Fabric should to Ruinous Extremes!  
Yet that it might not always so remain  
There Ink's a Cement t'aedifieed again:  
God plucks such Stakes out of the Church's Hedge,  
When He'll set Sacrilegious Teeth on Edge?  
Yet drunk with that Vine Lest to Hell they reel,  
These both Disease, and Medicine did reveal:  
God calls Home such skilled Pilots from the Helm,  
When He will Sin-fraught Vessels overwhelm!  
Yet lest a total wrack should us befall,  
These framed and left a Card to Steer with all,  
And who sails by their Compass cannot miss,  
Mangre all Storms and Rocks, the Port of Bliss.   

Upon the prudent Dove, and Vindicatresse of Stepmothers.  

Mothers in Law justly half-hanged by Fame,  
Are now reprieved by this Indulgent Dame;  
Richer in Love to an Adopted Graft  
Than others to their Native, usual Craft  
Here turned to Sweetness, Bits in stead of Blows  
And for Neglect, Good Breeding she bestows.   

Some talk of Memphis, some of Jason's Fleece,  
Perfumes some think none to their Amber Greece,  
Awedge of Gold some boast, a fine new Fashion  
Raiseth in others a strange Admiration.  
Kindness named Thee more than the Law, a Mother;  
Earth 'mongst her Wonders, shows not such another.    

A Consolatory to the Deprived of their Dearest Mate, who thus bespeaketh the Relict.  

THough a Right Turtle to thy Living Mate,  
Yet now being Soured, thou mayst not imitate  
In her incessant moans, that mournful Dove,  
Which thou exceedest in a Spotless Love.  
If Nature claim her Tribute, yet let Grace  
christian thy Tears, and Repossess her Place;  
That Grief, not Love but Envy, doth express  
Which floweth from a Dear Friends Happiness!   

Who now is sfe from Grief and Wars,  
Above the Reach of Earthly Jars;  
By Christ sequestered happily  
From Sorrow, Sin and Misery;  
Admitted through his precious Blood  
To those Joys here not understood;  
Speed on thy Pious Race, and then  
We ne'er to part, shall meet again;   

Meantime, bear Christianly thy Cross  
And let not my Gain seem thy Loss;  
Fie-Lavish Eyes! Dear, drown not thine  
'Cause God, hath wiped all Tears from mine!  
That God o high Advance for thee,  
Himself might now thy Consort be.   

Then all th' Affections born the Dead  
Be on the Living Offspring shed.    

In Oculos Catarrho labo. rantes.  
PLurima Lascivos intrant dum Crimina Ocellos,  
Guttula nec madidis Exeat ulla Genis!  
Efficit id morbus, virtus quod debuit una;  
Lumina defluxu bina madere gravi!  
Culpae digna Lues! Qui non peccata dolerent,  
Lumina Diffluerent absque Liquore Sacro!  
O tristes oculi vitreos Sic perdere humores,  
Fletus & Aeterni, Flendo, Notare Locum.  
Foelices Oculi, maculas si spoute dolendo,  
Praevenerant Animae Corporis atque Cladi:  
Morbus adhuc Foelix magis hic, Medicina vocandus,  
Saint Magdalenae fit liquor iste pius;  
Tunc ad Supremi ac Animae Sponsalia, Regis,  
In soles oculi, in vina revertet Aquae.   

The Epigram upon sore Eyes thus rendered.  
While wanton Eyes Sins daily entertain,  
And no repentant Tears flow Thence again,  
A Disease doth what Virtue should effect,  
Melts them into a doleful Cataract!  
And a just Scourge! those Eyes that mourn not Gild,  
Their Tears should thus in Vain, and Pain be spilt!  
Unhappy Eyes to lose such pearly Dews  
Which forced, the Place of weeping, but foreshews!  
But happy those, which freely Sins lament,  
And so both Souls and Bodies Ill prevent:  
Yet Happier this Disease, this Remedy,  
If Maudlin's cleansing Bath it prove to be,  
Then at the Nuptials of the soul's Bridegroom,  
Those Eyes shall Suns, that Water Wine become.   

Melvinus Poeta Scoticus De Altaris Cultu Apud Anglos.  
CUr duo stant Libri Clausi Anglis, Regia in Aul●?  
Lumina Caeca duo? Polubra sicca Duo?  
Num sensum, Cultumque dei tenet Anglia Clausum!  
Lumine caesa suo? sorde sepulta sua?   

Responsio Authoris.  
PEctore Qui retinet, Claudat merit ò ille Libellos;  
Et Christus, Pietas ut sit operta, monet;  
Scotia dat Tenebras duplices, & Perfida, sordes!  
Hinc Anglis praestant Pollubra, Lustra, Libri:  
Scotia Testatur Flagrans, non lumina caeca  
Anglis, nec penitùs Pollubra sicca, nuper!   

A Christian paraphrase upon those Verses, Like Hermit poor, etc.  


LIke Christian well resolved in place obscure,  
I mean to spend the Remnant of my Days,  
In unfrequented Paths of Folk Impure,  
To meditate on my Redeemers praise:   

And at thy Gates, o Death, I'll Linger still,  
To let out Life, when God and Nature will.    


A mourning Weed my Body shall attire,  
My Staff the Cross of Christ, whereon I'll stay;  
Of true Repentance, Linked with  desire,  
The Couch is made, whereon my Limbs I'll lay!   

And at thy Gates, o Death, I'll Linger still,  
To let out Life, when God and Nature will!    


My Food shall be of Christian Manna made,  
My Drink the Streams flowed from my Saviour's Side,  
And for my Light, through Earth's erroneous Shade,  
The Beams of Grace shall be my safest Guide.   

And at thy Gates, o Death, I'll Linger still,  
To let out Life, when God and Nature will!     

Tears and Flowers strewed upon the Hearse of Mrs S. S. Dying Sept. 15. 1641.  

SInce it is Solomon that says,  
A virtuous woman shall have praise,  
Do, modest paper, tell the Truth,  
Of my dear Sarah's Aged Youth;  
And when thy Inkie-moysture dries,  
I will supply it from mine eyes!  
So, though of her we are bereft,  
Her fair example may be left  
To th' Imitation of the best,  
Wonder, and Envy of the rest.  
God the Beginning was, and End,  
Whence did her Acts flow, whither tend;  
The Scripture was her Book of Books,  
Nor only object of her Looks,  
But the true Glass by which she dressed  
Continually her Head and Breast.  
Each day she hallowed, but that same  
Which to our Lord owes time and Name,  
With knowing zeal, and strictest care  
Observed and kept she every where;  
Church-publike-exercises led,  
Which Home-Devotions Echoed:  
Strong Prayer was the Lock and Key  
To every Harmless night and day;  
Those Arrows winged, and Headed flew  
With Sighs, and Tears of Heavenly dew,  
I, although not for Sins, nor years,  
She was a Magdalen for Tears;  
Remembering the great Bridegrooms cry,  
I'm wounded with thy melting eye!  
An eye that cared not to look  
In any, unless Sacred Book;  
Wherein if she found Christ's name, there  
Fixed her delights and pleasures were:  
Nor only Student, Agent she  
And Practiser of Piety;  
Devotions Handmaid did await  
Each Day's approaching, and retreat;  
Thinking, of all the time God lent,  
That best was in his service spent.  
That Calling Here, Christ, and she chose.  
Which profane worldlings most oppose.  
And as she Marry hence appears,  
So Martha too for house-affairs,  
Who, like th' Egyptian Emblem, right,  
To we are her own house did delight:  
Oh had she had that Snails slow pace  
In parting from mine Arms Embrace!  
No Planet she, that loved to stray,  
To see, or to be seen so gay,  
But kept Jobs Covenant with her eyes,  
And turned them from such Vanities;  
A well- Tuned Cymbal was her Tongue,  
And not a Loud one, loosely rung;  
Her Mind still gratefully content,  
Envying none for what God lent:  
Her Hand was open Evermore  
To Good, but chief to such Poor;  
Sweet unto all, pure at the Heart,  
Without the Zeal pretending Art:  
Covering the Good Grain she did sow,  
That so it might the better grow.  
She was a Rose for Sent, and Hue,  
No Garish Tulip, but for view:  
Neat without Niceness was her dress,  
None of those Isai'h doth express;  
No Phancy-follower was she,  
But of th' Apostles D cency;  
She was that Merchant's ship well fraught,  
Not that which Apes and Peacocks brought.  
Her Needle did succeed her Book,  
And both by course, the whole day took;  
What rare doth Nature propagate  
That her Art could not Imitate?  
Old subtle Time could ne'er steal by  
Her Active Hand, or studious Eye,  
But one Adorned her outward store,  
While t'other Decked her Mind much more.  
And all this ready to impart  
With Humble, not Imperious Art:  
Nay, even her Recreations were  
For Body's so, as Soul's welfare;  
Not to be Infinite, the rest  
You find in Solomon expressed:  
What there he speaks, 
Prov. 31.10, etc.  is here as true  
Of this, as that Good-House wife's due:  
Thus like the Sun in her own Sphere,  
Her House she moved, and only there;  
Through all whose parts she did dispense  
Her Motion, Light, or Influence:  
And such a Sun at Noon to set  
Must needs a long sad Night beget.  
To him indeed whose rest and light  
Was in his Faithful Sarah's sight!  
Faithful as ever Abra'm's Dame,  
For Grace and Love worthy Her Name;  
She made a Competency wealth,  
And oft Nursed Sickness into Health,  
By joining to her Skill and Cares,  
The Cordial of Prayer, and Tears.  
Oh could mine have as much prevailed  
When her o'er hasty Death assailed!  
So one, as shade and Body They  
Did even together move, or stay;  
One will and nill, one Joy and Fear,  
One Comfort, unto both, one care;  
While others Plough with Ox, and Ass,  
Th' Apostles Yoke here equal was:  
One Soul as in two Bodies dwelled,  
And both the same Affections felt:  
Nor could Death Altogether part  
Whom God united so in heart.  
His soul with hers to Heaven ascends,  
While to her Grave his body tends;  
Nor long erect can be that Head  
Whose better part's already dead;  
Like Thee (best half) I mould away,  
I daily haste, and only stay  
A while, by God and Thee designed  
To Care for one Thou left'st behind:  
Earth's Joys, for Thee Too narrow were,  
More worthy of an Heavenly Sphere;  
And too much Heaven 'twas for me  
Here to Enjoy both Fruit and Tree!  
As dear a Mother, as a Wife,  
Thou didst to give Another life!  
Delivered by Fates Control  
At once, almost, of Child and Soul,  
Those Twins of Innocence, yet Thine,  
The brighter of the two, doth shine:  
What, not all virtues prevalent,  
Such praemature Death to prevent?  
No, God too hath his early Fruit,  
Which when he'll pluck, who shall dispute?  
Grace made her Twenty Five, as old  
As many that have Fivescore told:  
Her years were few, yet her life long,  
God's loved josiahs oft die young!  
This Plant from out Earth's Soil of vice,  
Hath God removed to Paradise;  
Yet lest his lower Garden be  
Bereft quite of so Good a Tree,  
A Branch in Mercy he hath Given,  
Which, watered with the dew of Heaven,  
May it so sprout and shoot up here,  
As one day to be planted where  
Now it's own Stem Grows, ne'er to Die,  
But flourish to Eternity.  
Where Tumults, Sin, and Sorrows cease,  
Their room supplied with joy and Peace;  
Where short-breath'd-Time Eternal grows.  
And Health that no diseases knows!  
Where's the best Company of all,  
Even Visions Beatifical!  
Where the true Music of the Spheres  
Doth Charm, and Ravish Sacred Ears;  
Where Angels and all Saints do sing,  
Incessant Hymns to Glories King;  
Where only is the Hand can dry  
These Tears of mine, and wipe each Eye?  
There thou and I again shall meet  
Through Christ, In Joys that ne'er shall fleet:   

Till when, Dear Sarah, pray will I,  
Like Thee to live, like Thee to Die.    

The Epitaph engraven on her Marble.  

So grey in Virtue, and so green in Youth  
As this Fair Pattern, was a wondrous truth!  
Read but of Hester, Ruth, Susanna's Graces,  
Add Mary, Dorcas, Hannah; All those Places  
History forth to thine, Her Soul Embraces,   

Sprung from a worthy Stock, which she Adorned,  
Pursuing still a better, this world scorned;  
And as in life a Phoenix, so in Death  
R evived into Another, but changed Breath!  
K indling her Faith with Prayer, she soon became  
Even of an Earthly Spark, an Heavenly flame.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elegiacum in Doctris Checi Theologi pientissimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à se jussam combustionem.  
MAesta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vatis, vox illa dolenda est,  
Cui magis Artis in est, plusque doloris Ei.  
In te vera nimis Fuit haec sententia Chece,  
Artibus Excellens, atque Dolore pari!  
Aequum esset, Te non tantum Liquisse Dolores,  
Ast Artes etiam Docte, dedisse Tuis;  
Illae etenim mulcens nostro Medicina Fuissent  
Maerori, miseris nunc dolor unus adest!  
Litera scripta manet (vetus inter Adagia verbum)  
De Scriptis utinam Chece, dicenda tuis.  
Heu, sed Doctrinâ seros beaturae nepotes,  
(Scriptoris jussa) Litera scripta perit!  
Quae tot Laminibus Mundum irradiare volebant  
Prudenti nimium Comperiêre Rogo!  
An non Foelices magis ist haec Martyres essent  
Chece, tuo si non igne probata, Deo?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenas temulens luat undique Charta,  
Dignaque constructis esto Cremanda pyris;  
At tua, (cujus erant omni sine Felle, liquores)  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cineres cur redigenda Breves?  
Invidiam Calamus nescivit, Sanguine tincta  
Checi haud Lineola est, quaevis amica, pia:  
Hinc causa in promptu est, Haec non fert Turpior aetas,  
Ferrea pacificam nollet amare manum!  
Instar Phaenicis verùm, Quem vivere novi,  
O utinam poterim noscere, sic que mori;  
Faucibus è mortis veluti Te scimus ademptum,  
Virtus è flammis sic rediviva siet.  
Flemus at id psaltis vir factus quando Cadaver,  
Cuncta Sui Cunctis excogitata Cadunt.   

Apostrophe ad Viduam.  
QUalis pugna fuit Tibimet dulcissima Conjux  
Pollicita (an Pietas vicerit) anne Fides?  
Scripta premi pietas, Promissio postulat uri!  
Vincit Amor, Sponso mox Holocausta datur.  
Jacturam duplicem Scribens & Scripta, dedêre,  
Solamen (Socios si sit habere) Cape.   

An Elegy Lamenting the Burning of the Learned and Pious Manuscripts of Dr Cheek by his own command and will.  
'TIs a sad truth from the wise man proceeds,  
Who augments knowledge, equal sorrow breeds!  
Both which in Thee, dear Cheek, too much fulfilled,  
Brimful of Learning, whom like Dolour killed.  
Then it had been fit, Thou shouldst not only left  
The Grief, but Knowledge too, to friends bereft;  
For that had now an healing Balsam been  
To sorrows wound, which still remaineth Greene.  
What's written once, Abides, (the Proverb's old)  
Yet would God of thy Manuscripts 'twould hold;  
But thy sweet Lines (alas!) that would have blest  
Our later Nephews, by their Scribe Suppressed!  
What to the World might have such Lights became,  
Here perish in an over-modest Flame!  
But had not these been Martyrs higher prized  
If not in fire thus to God Sacrificed?  
Let stubble Pamphlets, dry as rotten sticks,  
Make fitting Fires and burn as Heretics.  
But thy pure Lines being so devoid of Gall,  
Why should they be condemned to Cinders all?  
Thy Quill no Envy knew, no Line of Cheek  
Blushed in bloud-Letters, but each pious, meek:  
Why, that's the Cause; they not with Times Engage;  
A peaceful hand suits not an Iron Age!  
Yet as I knew Thee Phoenixlike Alive,  
So would I might have known thy worth revive:  
That as thy Soul hath scaped the jaws of Death,  
Thy Learning too might spite of Flames, have Breath.  
Here we feel That, when man to Dust doth fall,  
Be what they will, his thoughts then perish all!   

An Apostrophe to his Widow  
O What a strife (Sweet woman) was in Thee!  
Which should prevail, Promise, or Piety?  
The Last Pleads for the Press, the first for Fire.  
Love pays the Holocaust to th' Deads' desire!  
Here's double Loss, for hand, and writings sake!  
If Company ease sorrow, solace take.   

Upon the Son of Thomas Spark Esquire, by Afra, Sister of Sir Edward Monins Baronet.  

Cordial to all Relations, First to God,  
Highly affecting's Tribe, and his Abode  
In all Sincerity; Of Parents dear  
Claiming deservedly the Palm to bear:  
His Friend being more than half himself indeed  
Ever found Readiness, and Aid at need.   

Such his Heroic Generosity  
Proportioned well, a Worthy Family;  
As for the World, none did it more Contemn,  
Requiting it, not overkinde to him:  
Keeping a stricter Guard on Latter days,  
Ere He Left Earth, Insured Heavenly Joys.    

On the Daughter of Thomas Fineux Esquire.  

A Phoenix was thy Crest, suiting thy Name,  
Nearest a kin both, to thy Virtue's Flame;  
Never more humble Generosity  
Adorned Bewty, Sweetness, Piety.   

Sparing, yet Bountiful, discreetly free,  
Parent of Prudenter Indulgency;  
Above her self tendering Relations near,  
Regardless of her Self, to hold them dear:  
Kind, Meek, and Patient; Joying at her end  
Even to have born One, doth Gods Hests attend.    

The Hearse of Mrs M. S. dying July 10. 1650. Bestrewed and Dewed.  

THe Fire of Grief that hidden lies,  
Into consuming Flames doth rise!  
Sorrows are Floods which without Bounds  
Are Fatal to enclosed Grounds!  
And Sighs are Winds that without Vent  
Breed Earthquakes in their Continent!  
Eyes than turn Sewers to my Heart  
Both Tongue and Penne some Griefs impart:  
Lest those combined Fatal Three,  
At once Rend, Scorch, and Deluge me!  
Yet Reader, Look for no Curled Muse,  
But such plain Dress as Sorrow's use;  
Here is no Theme for Poëtry,  
But Virtue's Real History!  
One that as Christian, Wife, and Mother,  
Scarce the World had such another;  
The Real Phoenix, From whose Spice  
Revived a Bird of Paradise:  
God was the Centre of her Aims,  
Obsequious to all His Claims;  
While others single Grace affect  
To all his Laws She had respect:  
Each Day did  with Early Hymns,  
And close with Choir of Cherubins:  
No Brayer for Waters of strife,  
But Thirster She for Wells of Life;  
Wherewith like David's panting Hart,  
She oft refreshed her better Part;  
Those Clusters of the Holy Land  
She Gathered with a Daily Hand;  
No Angle of that Sacred Book  
Escaped Her Judicious Look;  
Whose sweet Contents She did digest  
Both into Tablets, and Her Breast:  
Which, like a Vigorous Stomach sent  
To every Part it's Nourishment;  
Not like Those whom Fond Appetite  
More than Concoction doth invite;  
Having through ill Digestion  
The Rickets of Religion!  
Her Head with Pious Notions Fraught,  
Which Her mild Tongue discoursed and taught  
To all about her, with an Eye  
Full of sweet humble Modesty:  
To Good She ' had still an open Ear,  
But most where the wise Charmers were;  
Not like Some we now live Among  
Being Christians but in Ear and Tongue;  
'Twas Her Great Care Real to be  
And Uniform in Piety:  
Spotless from the Time-Vices Taint  
Whom God, not Herself made a Saint.  
Her Palate of such Temperance  
As was the School of Abstinence:  
Of Lovely Aspect, sweet to all  
Candid, Serene, and Liberal:  
Her Hands Composed of Charity  
And all Exacter Housewifery;  
Her Book and Needle shared the Day  
And sweetly stole the Time away:  
Yet for Her better Speed to Heaven,  
She gave God two whole Days of seven,  
Besides his part of Each, this She  
Which Crowned all, did Constantly.  
Her Foot no Novel Paths did Trace,  
But in the good Old way kept Place  
Untired, Therein still finding rest  
Till of Eternity Possessed.  
This Goldfinch of Her Family  
Scorning Earth's Chaff, thus Soared on high.  
Virtue and Beauty were at strife  
Which should most set Her out to Life,  
Not Galba-Like where a fair Soul  
A Deformed Body did enrol;  
Nor yet like Specious Absalon  
Whose inside was Corruption:  
But Her fair Structure, and pure Mind  
Like those bright Golden Apples shined  
In Silver Pictures, hung upon  
The Tents of Royal Solomon:  
All Changes Stoutly She'd partake  
And Welcome for the Senders sake;  
So fixed, that Full or Ebbing state  
Can nor depress Her, nor Elate;  
Nor through all Turns of Mortals Wheel  
Did any more Contentment feel;  
Thus did our Sublimated Friend  
In Christianity transcend:  
And by fair consequence, as Wife  
Was of a Correspondent life.  
A Sarah Srongly Affectionate  
And as Respectful to her Mate.  
Right Hannah that did vow her Son  
To Heaven, ere Him thence, Prayers won.  
Wise Abigail, which could control  
All Passions, with Her Prudent Soul:  
And yet stout Hester like She proud,  
To defend Truths or Persons, Loved.  
Like Happy jacob's Lovely Mate,  
Too-like her in her Teeming Fate!  
One of th' Apostle's-Matron-Dresse,  
Above Fantastic garishness:  
A very Dorcas for both Parts  
Of Pious Alms, and Prudent Arts;  
Therefore bewailed like-her, and Praised,  
O could She too, like Her, be raised!  
All these Examples, to the Life,  
Make up her Character as Wife?  
But as a Stepdame, who can tell  
Me, where to find a Parallel?  
Profaner Story yieldeth none,  
And Sacred afford's only one,  
One Naomi, whose Worth and Fame  
Is Treasured in Her Comely Name;  
Who, indeed well deserved of Ruth,  
For so advertising Her Youth!  
Yet She propounded once to Part,  
And 'twas the Daughter would not start;  
But this Indulgentest of Mothers  
Exceeded Her, as She did Others;  
Acting that speech, where ere Thou go  
Or makest Abode, I will do so;  
Thy God too shall be mine, and I  
Desire, with Thee to Live and Dye!  
So that 'mongst most Affectionate  
Of Native Mothers, seek Her Mate;  
Such whose soft Nature Consort bears  
Both in their children's Smiles, and Tears?  
Whose Tenderlings are still well fed,  
Yet better Taught, and better Bred;  
Who to their wholesome Nourishment,  
Add Educations Compliment;  
Who both in Health, and Sickness can  
Act Tutoress, and Physician:  
Not trusting Hired, or Borrowed Care.  
But their own Selves the Burden Share:  
And all this Constant to the Death,  
Sealed up with Prayers of latest Breath!  
And such Diviner Counsel given,  
As still guides Her dear Charge to Heaven:  
When ere Thou canst find such Another,  
She, She comes nearest to This Mother:  
As Spanish Children, they say, Quake  
At mention of the Name of Drake!  
English, me thinks, should Stilled, and Tamed  
Be, when They hear this Mother named:  
who thus hath Purchased a mild  
Retaliation for her Child;  
And sure, They'll under Curses dwell  
That with her Offspring deal not well!  
Whole Nature blushing, as it were,  
To see own Mothers passed by Her;  
Who Christneth that same Barbarous Name  
Of Stepmother, and mends their Fame.  
And therefore justly so Admired,  
Beloved in Life, in Death desired!  
Lest all Relapse, and Stepdames prove  
As bad as ere, by Her Remove;  
Remove, alas! a word of Pain!  
To us of Loss! to her of Gain:  
For from such Premises, we know,  
Can none but Good Conclusions Flow;  
Her Sickness was but an Express  
Of Her Religious healthiness;  
The Pious Groans of Her Death Bed  
But Echoes of a Life well Led:  
The Grave an Emblem too may be  
Of Her Retired Piety:  
And Heaven itself the Church, wherein  
She triumphs over Death and Sin:  
She here, Lying in, a while did stay,  
But in Heaven kept her Churching Day:  
Now if Love Ground of Sorrow be,  
Oh, who to be so mourned as She?  
If comfort yet Arise from Bliss  
Whose change to be so Joyed in is.  
Whose Life and Death did both Conspire  
Her speed to Saints and Angels Choir;  
Where we shall once Re-meet, and Sing  
Eternal Hymns to Mercies King.  
Mean time (Dear Martha) I shall pray  
And strive, to follow the same way.   

What in Caesar and Pompey were  
Great vices, are great virtues here;  
As Wife, or Christian, none Excelled:  
As stepmother none paralleled.  
And who Conceives not all This true,  
Or Her, or Virtue never Knew.    

An Acrostic Epitaph.  

Mary and Martha both were met in Thee,  
As Act and Contemplation testify;  
Right Mary thy Soul Sought what did excel,  
T by Body still the Martha Busied well:  
Having a while proved both, with upright Heart,  
A All Mary now The hast chose the Better Part.   

Sprung from that Ancient Generous Finches Nest,  
Pursuedst with wings of virtue, Heavenly rest:  
And like a true Spark of the Glorious Sphere,  
Right upward tendedst, until fixed There.  
Kind as in life, to wonder, so in Death  
Expiring but to Give an Other Breath.    

The Recommendation of the Book to himself multiplied, Ed. and Sa. Spark.  

Dear pledges of my Love and hopes, to you  
'Bove all, this Muse should be of welcome view,  
As most allied, and sprung from the same Head;  
Surviving Monitors, when Author dead;  
Partners enough your loss of Mother mourn,  
In their spiritual Teeming Rachel's urn;  
Who so many Benoni's hath left here!  
That ever shall her Memory be dear:  
Then though your Fate's so cruel, to deprive  
You doubly thus at once! yet to revive  
Both (in a sense) again; here fix your eyes,  
And you may see their constant Piety's;  
And, though in this sense, borne out of due time,  
May here reflect on either in their Prime;  
The Church's structure of Devotion,  
To persons squared, and Time's proportion:  
Her Feasts and Fasts freed from all just Complaints,  
Commemorating not Adoring Saints:  
And Piety (I think 'tis) not a Crime  
(As place, and person) To give deuce to Time:  
But sure, Religion then must needs decay,  
When as its Christian Landmark's ta'en away.  
To you therefore, that I might Propagate  
Something above frail Nature's brittle state,  
A Christian Map o'th' world, I sometime drew,  
Where, of both Globes you have an useful view:  
And for your further Guidance too, you may  
Sarah and Hagar's History Survey;  
But Chief This Peruse, as Goshen Light,  
To guide your steps in an Egyptian Night!  
Perhaps some others too (as well as you)  
May Deign to take a profitable view,  
And as some use by Jewels, value more  
These Glories lost, then while Enjoyed before:  
Reflecting (from your Duty natural)  
On their Matriculation spiritual;  
And like the Method on't, or Matter told,  
The one because 'tis New, the t'other Old;  
And for all Sorts composed, at least excuse  
My (though no soaring) yet high fixed Muse.  
Then while the Age Reels in false firing zeal  
This Book shall sober steady Truths Reveal,  
At one side Scoured from Rusty Heresies,  
And Purged at other, from wild Novelties;  
Retaining Doctrine Primitve, and clean,  
Reflecting on that Church's Golden means,  
Which, like things Eminent, had hardest Fate!  
All Envying what they cannot Imitate.   

Read then, and Act; this beaten Church way Tread,  
And Sure, to Heaven 'twill you, one day, Led.    
FINIS.