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 mortall immortality Totus surrexit gloriosus He is risen altogether a Body glorified Whose eminencies the Schoolmen are very busie with I confesse and write more of then even Saint Paul himselfe durst that had bin in the third Heaven I shall mention onely the most probable Claritas agilitas subtilitas impossibilitas The first Brightnesse and Angelick Beauty which was prefigured by shining Moses Exod. 34. and acknowledged in Christ by S. Jerom Stellatum splendorem Even a starry luster And if in his Transfiguration his face did shine as the Sun and his very rayment as the light Mat. 17.3 Matth. 17. How bright think you how much more radiant was his Resurrection Nay if as himselfe telleth us The just shall shine like the Sun Chap. 83.43 c. Matth. 13. with what resplendent Rayes think you arose this Sunne of Righteousnesse 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 supernaturall Activity of Body as if we may beleeve the Schools giveth it an equal facility of either motion of Ascending or Descending such an imperceptible quicknesse as made Christ sometime seem invisible when he pleased to passe through or to appear in the midst of the company John 20.26 John 20. But for that which they term subtillity cui aliud non resistit as to which they say materiall things make no Resistance that seemeth so destructive to the properties of a naturall body that I passe it as a meer subtilty indeed Subtilty but ushering the way to a double Heresie 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 Natures sustenance after the Resurrection mans body shall not need the staffe of Bread to walk with nor any other Antidotes of humane frailty but did not Christ after his Arise Eat Luke 24. yes but non 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 bodies Hunger no more and thirst no more Rev. 21. Rev. 21. neither They need Sun or sheild for the Lamb to them is all in all These are some of the Transcendencies of a glorious body and to satisfie some other scruples of flesh and bloud How arise the dead and with what bodies shall they come whether of the same Age Sex forme or deformity they died in though these are rather Niceties then necessaries yet know it shall bee of the whole Compositum the whole person like Christ here both parts Re-united both have shared here in Good or Evill 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 shal then be no more sorrow no more death and the lamenesse or deformity of any part is the grief as 't were 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 't is 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 yeers 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 ones Beleef but only present them modestly as Scholastick 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 c. 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 rowse up his sluggish soul Surge mea anima surrexit Christus Awake arise O my slumbring 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 buryed in the customs of it yet Christ shall give thee life Ephes 2. Yea Eph. 2.1 he lendeth the same hand unto us as unto Lazarus reviving raising sweetning 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 Beleeve Christs reason of it Joh 6.54 John 6. Whosoever eateth my flesh and drinketh my bloud hath eternall 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 Homers phrase the immortall bloud the true Nepenthe that shall make us forget worldly sorrows that will Renew our Age better then an Aesons Bath this the heavenly Manna the Living the
is the wholesom temper of her Law Each Fast is cheer'd and each Feast kept in aw What Christian then ' gainst such Commemoration Gods honor his Saints praise our Imitation These are the Churches Crown of Stars as 't were Oh may they long shine in her hemisphere And where set rise again still may they grace The Calender of time with choifest place Advent Sunday DISQUISITION 2. THis day is to the Feastival of the Nativity as St. John Baptist to his Master a kinde of a fore-runner to make way for it somewhat like the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Feast of Easter a preparation to the grand Solemnity nay indeed this and the three following Sundays of Advent may in some sense be called like the four Evangelists Quadriga Domini our Saviours four wheel'd Chariot carrying the glad tydings of his approach throughout the Church as those do his glory and Salvation through the world Moreover here beginneth the peculiar computation of the Churches year though learned Hooker E. P. l. 5. p. 378. on some other considerations take it somewhat higher viz. From the Annunciation of Christ his Conception by Angelical Message But the Church initiateth her solemn service at this Preface to his Birth and first appearance of him to mankinde And herein differing from all secular computes whatsoever to let the world perceive she numbereth not her days and measureth not her seasons so much by the motion of the Sun as of her Saviour beginning and progressing her year according to the Sun of Righteousness who now began to dawn upon the world and as the day star from on high to shine on them that sate in spiritual darkness and with his beams of light and life to chase away the shadows both of sin and death Lastly this day as it were inviteth all of us to the Marriage Feast for the Incarnation was a Mysterious Match it calleth off the busie world both from their vain prosecutions and excuses admonishing us of our Lords coming * Advent speaks as much I and in its four several days hints Christs four several ways of coming viz. First his Corporal by Incarnation secondly his Spiritual by Inspiration thirdly his Ministerial by Instruction fourthly his Judicial by Final Sentence and Determination The first is a strange Humility the second equal Mercy the third his Word and Sacraments the fourth is his last Judgement Now then whosoever seriously takes heed to the three former shall never need to fear the latter Rom. 8.1 And it is Christs own advertisement Matth. 24.42 46. Watch for you know not c. And blessed is that servant whom his Lord when he cometh shal find so doing POEM 5. AS when a mighty Prince of high renown With splendor doth approach some loyal Town The Streets are strew'd the Houses trim'd and deck'd All leave their work and sit at grave Aspect But specially his Pallace and Allies Prepare for him and look with longing eyes So here this monitory Advent comes To tell us of Christ's coming that our rooms May all be swept and garnish'd for that King who with Him doth all grace and glory bring Be sure his Palace then the Heart I mean With Innocence or Penitence be clean If Satan's house be dress'd so garishly Ne're think that Christ will harbour in a stye Then be thy Soul adorn'd with every Grace Let Love Joy Hope Desire run all apace To meet Him and his Majesty attend Who highly will prefer them in the end Be mountain spirits level'd rough ones plain Dejected valleys rais'd with Joy again Let Lion-fiercenesse henceforth become tame And then more fit companions for this same Meek Lamb of God Let aspish tongues grow mild So shall they All be led by this bless'd Child Let Temp'rance sweep out Luxury and Pride By rare Humility be laid aside Let the Dove temper Serpentine deceit And Christ will come when his path's made so straight His Ministerial coming heed his Word And all your Tryals comfort shall afford He 'l come into the Heart and fill the place With consolation and all saving Grace Till both to free and crown his Saints i' th end His coming glorious splendor shall attend When spleeny strifes thus and contentions cease Then may the World expect the Prince of peace In Mercy then but going on in Those Doth to his coming-judgements It expose The COLLECT PRAYER The Epistle Rom. 13. from Verse 8. to the end The Gospel Matth. 21. from Verse 1. to the 14. Almighty God give us Grace that we may cast away the Works of darkness and put on the Armor of light now in the time of this mortal life in the which thy Son Jesus Christ came to visit us in great Humility that in the last day when he shall come again in his glorious Majesty to judge both the quick and the dead we may rise to life immortal through him who liveth and reigneth with thee and the Holy Ghost now and ever Amen The Shepheards lu 2. 8 And there were in the same countrey Shepheards abiding in the feild keeping watch ouer the flocke by night 9 And loe the Angell of the Lord come upon them etc. 16 And they came with hast and found Mary and Ioseph and the babe lying in a manger 20 And the shepheards returned glorifying and praysing God etc. The Plate here Vpon the Feast of Christ his Nativity DISQUISITION 3. THis is the Foundation Festival whereupon the fabrick of the rest is raised and therefore it is Fundation-like laid very deep and may well admit of Saint Pauls exclamation Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the unfathomable Abyss thereof It consisteth of an History and a Mystery That which appears above ground is the story Luke 2.15 Luk. 2. and the substance thereof is known by the Circumstances Quis Quare Vbi Quando The Time the Place the Person the End I shall reserve the two first of them to the last observable and begin the History with the time of his Nativity and that was a time of peculiar designation though computations vary nor is it much material Christ not being subjected to the necessity or chance of time like others but as Lord and Maker of it Gal. 4.5 Elegit suum Nascendi tempus He chose his opportunity took his own time wherein he would be born which the Apostle calls the Fulness of it Gal. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was as most agree from that old * Of Rabbi Elias observing the Hebrew Letter × which is the numerical of 1000 six times repeated in the first of Genesis and that of the Psalmist Psal 90.4 c. Tradition of the worlds lasting just 6000 years well toward the 4000th year Scaliger Reusner and Calvin say Christ was born Anno Mundi 3947. Others say in the year following as Func Helv. in their Chronologies Dionysius the less with others think two years after that being 3950 while others again Anno
* 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 onely as those who unworthy both as to Life and Learning croud 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 c. Evil workers Theeves climbing into the Church at the Window not entring in at the door Wolves in sheeps clothing c. 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 Christs Triumvirate that is one of his three eminently beloved Disciples not onely of his Councel 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 c. Nor doth Christ onely 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 then bladders of assistance beside teaching him to angle treasure out of it to take Fish of more then their own value Chap. 17.27 Matth. 17. And all this while he seemed to be a kinde of Rock of Power Faith and Favor But when once out of self-love or carnal fear he disswades Christ from his sufferings Matth. 16. Chap. 16.23 Master be good to thy self Let not this happen unto thee c. 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 behinde me Satan c. 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 then ever it was before Matth. 26. Chap. 26.32 c. Where our Saviour telling them That the Shepherd should be smitten c. That all should be offended at him and forsake him makes a bold Catholike challenge Though all men be offended yet will not I and for all Christs subjunction defieth death it self to exhort his denial Stout Rock indeed that stands against all storms and billows nay and at Christs 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 c. Matth. 16. Whom do men say that I am c. Whom say yee And Simon Peter answered Thou art Christ the Son of the Living God And Jesus answered Blessed art thou Simon Bar-Jona c. 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 c. Faith is the work of God and no man cometh unto me except the Father draw him Vpon this Rock will I build my Church c. And now we are among the Rocks indeed many busying their Subtilty and Learning to distort this passage to the proof of Saint Peters lordship over the rest of the Apostles and so though inconsequently of that Iatalian Phaëton's unlimited Jurisdiction To say nothing of Gardners * See Fox Acts Mon. in John Rogers Martyrd Contradictory Exposition of it in his several Sermons before King Edward the fixt 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 favor 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 my self 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 School-men herein siding with the Fathers viz. Hugo Cardinalis Suarez Vide Boys Postils in Festo Ferus Tostatus c. 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 Saviours 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 c. denying his Master his own Name his Countrey denying not onely his relation but his knowledge of him denying again and