knowledge of salvation to them that sit in darknesse and the shadow of death and too of good example to shine before men that they seeing our good works Why in fire may glorifie c. 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 zeale is but too like the Glow-worm hee hath some cold splendour without heat or efficacy whereas who so hath zeal without the rest as now a days too many such blind metled Horses They are so far like Hell fire that they burn and give no light but in whose brest soever they are united such are baptized with the Holy Ghost and with fire Again Fire is a bright Hieroglyphick of Grace I those Septem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven chiefe Donatives of the Holy Spirit are not frigidly demonstrated by Fire grace 1 as first Purgat Fire you know purifieth the Gold from drosse so doth the Spirit by the gift of Love purge out the old Leaven of Malice and Hypocrisie turning all Injuries into a Golden Patience grace 2 2. Liquefacit Fire melteth most obdurate Mettals and mouldeth them into any Figurations The seven Graces of the Holy Spirit So doth the Spirit by the Gift of Poenitence dissolve our steely Hearts conforming them to Christ and the best Patterns making them flow through our eyes like a Coelestiall Spring grace 3 3. Consolidat Fire constipateth and hardneth the clay so that no Rain or storm can injure it and so doth the Spirit by the gift of Patience confirme and fortifie 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 Beautifie 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 Indeavours towards Heaven grace 6 6. Illuminat Fire imparteth light to all that are about it and so doth the Spirit by the Gift of Wisdome enlighten the Understanding and direct the Practice grace 7 Lastly Dulcorat Fire you know sweetneth 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 Soules intire from spirituall Putrefaction In a word our great God himselfe 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 Sodome and Gomorrha Nadab and Abihu to such Stubble a Consuming Fire but to the Faithfull to the Poenitent as here Ignis illuminans a Light unto their Feet and a Lanthorn to their Pathes to guide their steps into the way of Peace Peace temporall spirituall 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 milde 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 externall cause hee speaks his presence in the forme of Tongues But as before of Fire so neither must we here imagine reall Tongues but their Similitude non carneae linguae saith my Author these were no fleshy tongues Gorran in locum no those had been too grosse incongruous Representatives of the subtilest spirit these were of a rarer substance suppose of purest air condens'd into this shape and lightned from above so that as before the Spirit descended Sicus Columba Matth. 3. but in the likenesse of a Dove so here no more then 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 talent in the napkin the napkin hid in the earth Jewels lock'd up in a Cabinet whose key is lost Act. 24. Elocution being the Oratours primum secundum tertium expression the ornament of all here is therefore opened to them a dore of utterance Caeperunt loqui variis linguis Act. 2. They spake with divers tongues as c. these tongues then betokened the Gift of languages wherby they were inabled to perform that great taske Christ had set them Mat. 8.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go forth and teach c. See God never giveth a burden but withall strength to bear it if he will have them teach He wil 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 Vniversity But on the other side no sooner have the Apostles here received the Gift but like good Stewards forthwith they imploy it Men ought to make a timely use of their endowments stil 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 inforced silence which now many a David keepeth not without pain and griefe 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 c. 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 c. Streight the whole multitude of strangers Parthians Medes and Elamites Romanes Jewes Mesopotamians Syrenians Cretes and Arabians all in a generall wonder acknowledge them speaking in their own tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnalia Dei the Wonderfull things of God And it may passe for one of those Magnalia the sudden Rise and strange Growth of the Church immediately there upon how from that Embrio In Jury is God known it commenced as it were per Saltum into a full stature by Proselytes of all Nations and daily numberlesse Additions This brighter Moon doth wax may she know no wayne These Tongues speak the converlion of the Nations but still increase til she
T is ceremoniall for the manner albeit Morall 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 beare both Imperat suadet Remember thou keep Holy it injoyns with perswasion and then back'd 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 c. proceeding in the Negative In it thou shalt do no manner of work c. The Breach hereof thus both wayes met withall Again 't is more extensive it not only respects our selves but with a strange particularity involves all our Relations even to five several Ranks viz. Thou thy Servants Cattell 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 curaÌ„ 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 't is 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 t is more Alluring then the rest more sweetly exciting and that not onely with more Reasons but with Reasons more insinuative those of the third and second Commandements being formidable and menacing but of this wooing and Allective as on our part beside the indulgent Preface Remember thou keep c. Six dayes shalt thou labour c. A permission or remission of Gods right who might chalenge all rather then an absolute command For the Church upon occasion saith Perkins may separate some week dayes also for rest and Divine Service Joel 2. Yet this withall is no Commission saith he against idlenesse 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 dayes shalt thou c. God here as liberall 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 then Himselfe performed his own practice being the Commentary upon his Law as becomes all good Leaders For in six days the Lord c. 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 Austine and others take all the description of the History of the Creation to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. but a methodizing of it to mans apprehension for 't was all one to Omnipotence to make all the world in a moment and every Species as well as the light with an easie Fiat Let there be Fire and Air and Earth and Water semel simul omnia all things at once existing out of them but so marshalled in the story for our more orderly meditation of them and our more regular imitation of this patern in our own transactions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.1 Be ye followers of God Eph. 5. He means in proportionable actions who fram'd the world in six dayes 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 alwayes 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 Sabboth of Time among the Jews was either of dayes 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 Sabboth as at Christs Crucifixion John 19 and every fiftieth year which was their Jubile C. 19. C. 19.28 We reflect but upon their lessâ—… Sabboth of dayes 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 Christs own example John 20. Consentaneum est Apostolos mutasse diem Melanct. Tom. 2. fol. 363. 'T was necessary saith Melancthon even for this very cause that the Apostles should change the day to shew an example of abrogating the Legall Ceremonies in the Translation of the seventh day Which translation from Saturday to Sunday is not by Patent in the Bible but only by patern 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 Oecumenicall Councell hath authority to constitute another day for publick worship as the second or third of the week yet sure I am they can never have so good a Patern nor yet so great a reason for another day as is demonstrated for this alteration the Patern being Christ and his Apostles and the Reason our Saviours resurrection even that wonderful work of our Redemption Aretius in 4. Mand. Aretius picks out a mystery out of Christs appearing on the 8. day We labour 6 dayes in this life saith he the seventh being the Sabboth 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 shal reward every man according to his works C. 20.13 Rev. 20.13 The Jews then gave God the last day of the week but good Christians better honour him with the first they kept their Sabboth in honour of the worlds Creation but Christians in memoriall 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
is the wholesom temper of her Law Each Fast is cheer'd and each Feast kept in aw What Christian then ' gainst such Commemoration Gods honor his Saints praise our Imitation These are the Churches Crown of Stars as 't were Oh may they long shine in her hemisphere And where set rise again still may they grace The Calender of time with choifest place Advent Sunday DISQUISITION 2. THis day is to the Feastival of the Nativity as St. John Baptist to his Master a kinde of a fore-runner to make way for it somewhat like the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Feast of Easter a preparation to the grand Solemnity nay indeed this and the three following Sundays of Advent may in some sense be called like the four Evangelists Quadriga Domini our Saviours four wheel'd Chariot carrying the glad tydings of his approach throughout the Church as those do his glory and Salvation through the world Moreover here beginneth the peculiar computation of the Churches year though learned Hooker E. P. l. 5. p. 378. on some other considerations take it somewhat higher viz. From the Annunciation of Christ his Conception by Angelical Message But the Church initiateth her solemn service at this Preface to his Birth and first appearance of him to mankinde And herein differing from all secular computes whatsoever to let the world perceive she numbereth not her days and measureth not her seasons so much by the motion of the Sun as of her Saviour beginning and progressing her year according to the Sun of Righteousness who now began to dawn upon the world and as the day star from on high to shine on them that sate in spiritual darkness and with his beams of light and life to chase away the shadows both of sin and death Lastly this day as it were inviteth all of us to the Marriage Feast for the Incarnation was a Mysterious Match it calleth off the busie world both from their vain prosecutions and excuses admonishing us of our Lords coming * Advent speaks as much I and in its four several days hints Christs four several ways of coming viz. First his Corporal by Incarnation secondly his Spiritual by Inspiration thirdly his Ministerial by Instruction fourthly his Judicial by Final Sentence and Determination The first is a strange Humility the second equal Mercy the third his Word and Sacraments the fourth is his last Judgement Now then whosoever seriously takes heed to the three former shall never need to fear the latter Rom. 8.1 And it is Christs own advertisement Matth. 24.42 46. Watch for you know not c. And blessed is that servant whom his Lord when he cometh shal find so doing POEM 5. AS when a mighty Prince of high renown With splendor doth approach some loyal Town The Streets are strew'd the Houses trim'd and deck'd All leave their work and sit at grave Aspect But specially his Pallace and Allies Prepare for him and look with longing eyes So here this monitory Advent comes To tell us of Christ's coming that our rooms May all be swept and garnish'd for that King who with Him doth all grace and glory bring Be sure his Palace then the Heart I mean With Innocence or Penitence be clean If Satan's house be dress'd so garishly Ne're think that Christ will harbour in a stye Then be thy Soul adorn'd with every Grace Let Love Joy Hope Desire run all apace To meet Him and his Majesty attend Who highly will prefer them in the end Be mountain spirits level'd rough ones plain Dejected valleys rais'd with Joy again Let Lion-fiercenesse henceforth become tame And then more fit companions for this same Meek Lamb of God Let aspish tongues grow mild So shall they All be led by this bless'd Child Let Temp'rance sweep out Luxury and Pride By rare Humility be laid aside Let the Dove temper Serpentine deceit And Christ will come when his path's made so straight His Ministerial coming heed his Word And all your Tryals comfort shall afford He 'l come into the Heart and fill the place With consolation and all saving Grace Till both to free and crown his Saints i' th end His coming glorious splendor shall attend When spleeny strifes thus and contentions cease Then may the World expect the Prince of peace In Mercy then but going on in Those Doth to his coming-judgements It expose The COLLECT PRAYER The Epistle Rom. 13. from Verse 8. to the end The Gospel Matth. 21. from Verse 1. to the 14. Almighty God give us Grace that we may cast away the Works of darkness and put on the Armor of light now in the time of this mortal life in the which thy Son Jesus Christ came to visit us in great Humility that in the last day when he shall come again in his glorious Majesty to judge both the quick and the dead we may rise to life immortal through him who liveth and reigneth with thee and the Holy Ghost now and ever Amen The Shepheards lu 2. 8 And there were in the same countrey Shepheards abiding in the feild keeping watch ouer the flocke by night 9 And loe the Angell of the Lord come upon them etc. 16 And they came with hast and found Mary and Ioseph and the babe lying in a manger 20 And the shepheards returned glorifying and praysing God etc. The Plate here Vpon the Feast of Christ his Nativity DISQUISITION 3. THis is the Foundation Festival whereupon the fabrick of the rest is raised and therefore it is Fundation-like laid very deep and may well admit of Saint Pauls exclamation Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the unfathomable Abyss thereof It consisteth of an History and a Mystery That which appears above ground is the story Luke 2.15 Luk. 2. and the substance thereof is known by the Circumstances Quis Quare Vbi Quando The Time the Place the Person the End I shall reserve the two first of them to the last observable and begin the History with the time of his Nativity and that was a time of peculiar designation though computations vary nor is it much material Christ not being subjected to the necessity or chance of time like others but as Lord and Maker of it Gal. 4.5 Elegit suum Nascendi tempus He chose his opportunity took his own time wherein he would be born which the Apostle calls the Fulness of it Gal. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was as most agree from that old * Of Rabbi Elias observing the Hebrew Letter × which is the numerical of 1000 six times repeated in the first of Genesis and that of the Psalmist Psal 90.4 c. Tradition of the worlds lasting just 6000 years well toward the 4000th year Scaliger Reusner and Calvin say Christ was born Anno Mundi 3947. Others say in the year following as Func Helv. in their Chronologies Dionysius the less with others think two years after that being 3950 while others again Anno
of that and I have done and here behold obedient Isaac the willing Porter of his funerall pile Loyall Vriah carrying the Instrument of his own destruction where by the Riddle of Tyranny his enemies make good that double Crucifige as 't were twice crucifying him once as with a Burden and secondly as with a Crosse the Crosse 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 Non-plus In 7. Oratione contra Verrem To bind a Citizen of Rome saith he is hainous to scourge him villany a kind of Paricide to kill him but Quid dicam What shall I call it to put him on the Crosse 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 bloud all his senses of delightfull objects for contrary Nay emptied his soul of Divine comfort emptied Phil. 2.7 humbled himself even to the death of the Crosse that sin might be carried out of the world as it came in i. upon the Woodden Horse whereon his nailed body is extended as the Hieroglyphick of his ample mercy Brachia in amplexus dimittit in oscula vultum What should I here trouble you with the nice Speculation of some Friers How big the nails were whether big enough to make Constantine an Helmet Ludolp de vita Christi in loc and a Bridle What severall sorts of wood the Crosse was of and why with the strict number of his stripes and wounds Let Granatensis and Acosta answer for their boldnesse numbring about 500. while more exact Osorius argueth from the Band of Souldiers full 660. in the Body 72. in the Head beside the 5 main Wounds in Hands and Feet and Side But Pauperis est numerare Numbring is but an argument of paucity though Starrs and Sands and every leaf in Autumn score a griefe All this were but a Substraction to Christs 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 ought neer 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 Rent Quaked in compassion added no more scoffs spunge spear unto his Grucifixion which yet They do even til the Sun 's ashamed the Temple 's angry and the Earth's afraid Insomuch that the very Astrologers of that Age acknowledged from that totall unnatural Eclipse of the Sun the Moon being at ful 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 Angels valediction a voyce heard in the Temple about that time Transeamus hinc Let us flye hence and pitch our Tents no longer about such wicked Persons And now one would think we were neer the Consummatum est his Passion finished Indeed of his outward suffering is somwhat opened to you but I have said nothing yet of his Internall Passion The deep impressions of all those ignominies and ingratitudes cast on him Nothing of the Burden of his Fathers 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 joyn prayer with that old Greek Liturgie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 inferiour will or no or only out of human infirmity How far then and after he was Relinquisht of the Diety whether only in regard of momentary Suspension or of any Separation As also how his Temporall Passion could satisfie for our Eternall 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 Goliah defyed the Hoast of Israel is there not a Cause the same me thinks Christ here answereth his brethren of flesh and bloud to their treble 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 it self ad triumphandum non ad patiendū 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 defie the Israel of God and therefore he re-encountreth him like David with the Staffe and Sling of his Cross and passion slaying the Goliah Death and with his own Sword beheading him Is there not a Cause Yes hence we see a double one on Christs part Love on mans part danger on Christs part not onely ut implerentur omnia that all the Prophesies 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 onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.9 Eph. 1. that same free grace good will and pleasure of the Diety 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 Mans Redemption Vnicuique operanti cooperantibus duobus Whatsoever one worketh the other two cooperating consenting as here the Father of Mercies and the Spirit of Consolation joyn'd with the Son of everlasting love
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set your Affections on things that are above and not Coloss 3.1.2 c. Coloss 3.1 and that leadeth to the Terminus ad Quem The point to which Christ rose ad vitam unto life and glory And here is a comfortable sight to wipe sad eyes Ecce Joseph de carcere Samson de Civitate Daniel de specu Jonas è Coeto Here is the Sunne that was ecclipsed cometh forth like a Bridegroom That Eagles age renewed by casting of his Bill The good grain sowed and quickned by dying The destroyed Temple the third day repaired Here is the substance of all those shadowes Surrexit CHRIST is risen from the Dead and yet no Article of our Faith so much opposed Satan knows well that shaking the Foundation will hazard all the Building Math. 28.14 But all his poysons are strongly Antidoted severall wayes besides the mentioned prefigurations First by praedictions Psal 72.15 Ezek. 37. Psalm 72. He shall live c Ezek. 37. in the vision of the Dry bones And the Evangelist applieth that of Jonah unto Christ Matth. 12. Secondly by the Apostles Declarations Acts 1.3 chap. 2. 24. chap. 13. 34. But thirdly and convincingly by his own frequent appearance five times on the day of his Resurrection 1 Corinth 15. from verse 4. c. and that an eminent Jews testimony might confirm Christianity 1 Cor. 15.4 heare what Josephus saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was at that time saith he a certain wise man Joseph Antiq. lib. 18. c. 4. if it be lawfull to call him a man for he was the performer of divers admirable workes and the Instructor of those that willingly entertain the Truth and he drew unto unto him divers Jewes and Greekes his Followers This was Christ saith he who being accused by the Princes of our Nation Josephus his testimony concerning Christ and condemned to the Cross by Pilate appeared to his Disciples alive the third day after according as the Divine Prophets had before testified the same c. What can be more manifest Why should Philosophizing Flesh and Bloud so stick at this Idem numero corruptum nequit reproduci That the selfe-same thing corrupted can never possibly bee re-intyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is any thing impossible unto Omnipotence Nay when as to say nothing of the Phoenix we know some daring Chymists have reduced Flowers at least to shape and colour after they had been consumed unto ashes How much more easie can the Almighty think you recall both Flesh and Sinews till dry bones live again Ezek. 37. Till they friendly jog each other Ezek. 37. as 't were asking Livest thou Brother Sure it is as easie to Reduce as to Create Author tollit dubitationem me thinks the very Author then should take away all haesitation in that Christ is risen and that Christ is God and that same God Almighty For those Praecursores those Harbingers of CHRIST'S Resurrection as Saint Bernard calleth those revived by the Prophets they were rather to bee stiled Raisings then Risings 1 King 21. 2 King 13.21 Suscitations more then Resurrections as appeares by their Discriminations First Surrexerunt illi morituri They rose shortly to dye again and so will one day need another Resurrection But CHRIST being risen dieth no more saith the Apostle and in that he liveth he liveth unto God Rom. 6. Again Illi virtute aliena Those were raised by the power of another nay indeed Former resurrections how differing from Christs of CHRIST who lent that power but CHRIST here Virtute propriâ by his own power by his owne Arme by his own Right Hand hath hee gotten himselfe this victory He whose mercy hrd formerly bestowed many miracles on others his power now worketh one upon himselfe He who by his Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised Jairus daughter Mark 1. who by his Touch revived the Widowes sonne Luke 17. Luke 7. Who by his Prayer restored unto life putrified Lazarus John 11. John 11. Sure with as much ease could his inhabitant Divinity re-animate his owne Body to a Resurrection and therefore in Saint Luke 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is raised but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is risen and actively translated not suscitatus but surrexit The Time too of his Resurrection is Time well spent to contemplate and that was the first day of the Week and the third of his Passion at once fulfilling the Prophesie and translating the Sabbath Ideo post tres dies saith Austine Therefore after three dayes Christ rose Lib. 4. de Trin. to intimate and manifest the Ascent of the whole Trinity in the passion of the Sonne On the third saith Bernard that Himselfe and Prophets might be found faithfull who foretold it Hosea 2. Matth. 27.63 Intra triduum within three dayes indeed for we know he slept not in the grave above two Nights and one whole Day some 40. houres and then knitting the end of the first to the beginning of the last hastened lest tedious sorrow should too much wrack the minds and faith of his Disciples And here the Mathematitians help out wel to make good that same Type of Jonah of three dayes and three nights which taken as generally as his death that is all parts of the World considered and then his buriall cometh up full to that of Jonah yet but three dayes at most to teach us not to bury our desires in the earth to become Eagles and not Moles to spend but two or three dayes that is but some small time and industry to gain a competency For Quatriduani faetant Think of that those worldly Lazar-souls that lye foure dayes interred that is all the foure quarters of their lives groveling for transitories stink in the nostrils of the Almighty O happy those when Christ with an offended eye beholds these earthly vanities of whose soule he may say as this Text doth of him Luke 24.6 Surrexit non est hic It is not here but is risen And then more and more still rise it shal till the Scale of Grace lodge them among the stars of Glory And this Resurrection of our Saviour saith Bernard on this Argument was not Reditus sed Transitus Bern. in Fest not any Regress into his former state again but a kind of Transmigration into a better Non rediit in nostram mortalitatem sed in sublimius aliquid transiit CHRIST returned not saith he into our mortality and the miseries of this present life again but Rose into some higher degrees of perfection even to a glorified condition Yet not as the Eutychian Hereticks phantasied The Heresie of Entychus confuted Humana Natura in Divinam conversa As though CHRISTS Humane Nature by his Resurrection had been changed into the Divine sed servatis essentialibus but reserving still the Essentiall properties of an humane Body it was visible palpable and circumscribed Luke 24.39 Luke 24. Quà litas
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lott fell upon Matthias it was the Gift of God to Him as his Name signifyeth 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 Sonne of Rest as Barsabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates but on the Sonne of Labour St Matthias who spread the Gospel through the scorching Africa endeavouring to water those Sandy Desarts of their parched Hearts with the Heavenly Dewes of Christ and his most saving Truth Alstaed Chron. c. 27. all whose pains are at length recompenced there with the Prophets usuall 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 Ordaine Succession should his sacred Tribe maintaine When therefore Iudas by Transgression fell And the Worlds Ransome for few Pence did sell With Himself in the Bargaine then his Place Did St Matthias by Strict Choice embrace 'Bout which the Apostles meet and Fast and Pray Such Duties best suit an Election Day And having pitch'd on Twins of Piety They leave the Singling to that Deity Who searcheth Hearts and so can best dispence All to his own and their Convenience He by a Sacred Lottery permits Them to discerne which of the Twaine best fits His unrevealed Will and on this Fashion Hath his own Choice prevents their Emulation A Meanes not rashly now to be requir'd Though warrantable then when so inspir'd Deigne 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 Faithfull Successours 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 Traytor Iudas diddest cause thy Faithfull Servant Matthias to be of the Number of the twelve Apostles grant that thy Church being alway preserved from false Apostles may be Ordered and Guided by Faithfull and True Pastors through Iesus Christ our Lord. Lu. 1 The Salutation 28. And the Angel came in vnto her and said Haile thou that art Highly fauoured the LORD is with thee Blessed art thou Among women Here the Plate Vpon 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 Angelicall and Evangelicall Annunciation of his Admirable Conception which the Church acquaints us with exactly in her Gospell for the Day Lnk. 1.26 Luke 1. In whose Story are mentioned three Parties most remarkable as being indeed three severall 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 c. The Father sends the Sonne 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 signifyeth the strength of God a fit Ambassadour for such an Errand to carry newes of the Lion of the Tribe of Iudah's Conception whose Redemption of the World is expresly called the Srength of Gods Arme v. 51. Of this Daies 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 evill Angel under the shape of a Serpent was sent to Eve to worke 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 shew them Ministring 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 doe whatsoever we doe in such a Reverend and seemely Fashion as alwaies remembring 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 Angelick 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 it selfe the substance of it is out Redemption The salutation it consisting here of a Salutation And the matter Christs Conception The first ver 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haile Thou that art highly Favoured c. Salutandi formula words that speake only a Forme 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 Friers 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 signifie 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 fruitfull than het wombe Maria say they involving the five most illustrious holy womē in the Scripture Mary the Sea of Grace and Vertue Michol Abigal Rachel Iudith 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 worlds woe so This as opposite saluted as the worlds joy with Ave Fine airie Speculations which who so is taken with may see Plenty of Them Recited in Dr Boys his Postils In Festo Annuntiationisop 662. c. 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 Corde
damno Coelibatum In Epist ad Domnionem I discommend not honest singlenesse 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 Proverbe That Marriage filleth Earth but Virginity 't is filleth Heaven and againe 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 Embassie of Love To the Sweet Uirgin and by Her to all Whom sharing in her Blisse They blessed Call Of all Judaea's Virgins She 's the Choice In whom God Angels Men and all Rejoyce Of the whole Ring of Israel She 's the Gem At once Adornes and weares Heaven's Diadem Of all the Parkes of Iury This the Deare Singled out not to Chase but Chastly beare Like Aarons Rod that without Sap of Earth Buds Blossoms Beares 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 againe What e'r her Countenance yet still her Brest 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 Returnes all humble Gratulation It Derogates from Christ Religion Taint's To Worship or Invoke those blessed Saints But when Their pious steps our Soules 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 Shee doth most Excell All Virgins Matrons Dames of Israel Like Cibele Sh' hath of her Sex such Odds That Shee 's more than feign'd Mother of the Gods Yet happier the Conception of her Heart Than her Corporeall Acting Mothers Part For That indeed through Earth spreads her Renown But This decks her with a Coelestiall Crown Those Aves wrong her scarce Sense by the Story That Haile her full of Grace when full of Glory Yet Glorying not in any Phansied Power O're 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. VVE beseech thee Lord poure thy grace into our hearts that as we have known Christ thy Sons 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. S. MARCVS True Doctrine Charity Repentance these if one but marke these tymes doe seldome please A Lyons voyce is reguisite where men preferre before Heauens Pallace Earths close Den. Here the Plate Vpon the Festivall of St MARKE DISQUISITION 25. THe foure Evangelists were prefigured and lively Represented in Ezekiels Vision of the foure Living Creatures with foure severall 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 Christs Humane Nature his Genealogy according to the Flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he begins the Book of the Generation of Jesus Christ c. That with the face of the Oxe denoteth St Luke delineating Christs Priestly Office Offering up that universall Sacrifice upon the generall Altar of the World his Cross mainely Running on that Argument That Creature with the Face of rhe Eagle Figured St John Christs Divinest Herauld 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 Christs Eternall Generation But that with the visage of a Lyon was to intimate our St Marke here who mainly Trumpets out Christs Regall Office and his Imperiall Soveraignty over all Creatures in the world thus Christ is the Center of Them all though Each hath His peculiar Lines drawn from it all the foure Evangelists have the same Subject Christ as was likewise There prefigured in the wheeles Rota in Rotâ running all one within another but yet Each hath his severall Predications of that Subject Marcus vero quod est Rex Ludolphus de vita Vâ—… 2. p. c. 63. etiam Imperator omnium but our St Marke's designe is to Prove Christ a King saith Ludolphus and to be the Supreame 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 Iohn the Baptist Christs wonderfull Fore-runner then whom there was not a greater borne of women so Closeth He his Gospell with the highest of all Miracles Christs Ascension into Heaven and sitting at the right Hand of God all the way thorough his Booke framing as 't were this Syllogisme saith Ludolphus from the Testimony of Christs Actions Proving this Conclusion That Man whose Power and Uertue 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 Gospell 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 powerfull King of all nay the Omnipotent Monarch of the World But now that Christ is the same Powerfull Agent St Marke fully Proves the Assumption or minor Proposition Minorem serio Deducit Marc. in Evangetio suo Idem Ibid. Quantum ad viginti Conditiones throughout his whole Booke saith Ludolphus by at least twenty severall Arguments and Instances But more Particularly This was his Sirname Marke Act. 12.25 his Proper Name being Iohn He was the Disciple and Nephew of St Peter his Sisters Son and therefore sometime Called His Son 1 Pet. 5.13 1 Pet. 5.13 as the manner of the Iews was to Call their Kindred by words of nearest Relation so Iames and Iude were Called the Brothers of our Lord This St Marke was also Cosin-German unto Barnabas Col. 4.10 by whom and St Paul He seemeth at first to have been assumed to the worke of the Ministry Acts 12.25 Act. 12. And though He Left Them in Pamphilia Discouraged perhaps with Tediousnesse of Travell and an infirme Body yet Here He desisted not from the Propagation of the Gospel but afterward accompanied his Cosin Barnabas into Cyprus an Island of the Mediterranean Sea so in
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 Councel of the Jews daily sending their Sophisters to John John 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who art thou and why Baptizest thou c. Here Saint Johns holiest Reformation meets with furious opposition the best of asiions must expect affronts and yet not take them for discouragements St. John bates nothing here of resolution no Jonas 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 spake 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 c. A treble all as if there were one for each of City Court and Country the Grandees were not fuller of Indignation then the people of Love and Admiration all the Region round about nor went they out for novelty onely 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 Eccho of his Life happy Allurements They were baptized 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 Baptized Auditors One of which to honor 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 Baptized 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 c. for Christ to Miracle himself The Son of God the Holy Dove descending with a voice from Heaven c. Yet was it not any Nunc of Ostentation but of Righteousness c. Christs Baptism For Ecce Dominus ad Servum Magister ad Discipulum Verifying that I am meek and lowly Learn of me c. Beloved the Lord here comes unto his Servant the Master to his Disciple to be Baptized 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 Johns modest Answer might have been an Assertion Thou needest not to be Baptized at all c. Nay one might well with David Ask Jordan why it fled not c. 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 Baptized by him not he by them Vt aquae nos purgaturae prius ipsae purgarentur That the Waters which were to cleanse us by him might first be purified themselves He received no vertue but gave the waters 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 Baptized 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 ought 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 Johns was a Baptism unto Repentance Non peccata tollens sed eorum commonefaciens Not taking away sins but onely admonishing of sinners but Christs was a Baptism of Remission through his blood which is our Jordan For as many as are Baptized effectually are Baptized into his death Rom. 6.3 else all the Rivers of Damascus and Judah too withal the Fullers 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 Christs yoke being easie 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 easie 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 Naamans 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 maner of Person for Habitation Habit Food and Rayment for that 's the scaene of his abode and Doctrine The Wilderness as Mount Olivet was said to be our Saviours 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 childe grew saith the Text waxed strong in spirit and dwelt till the time of his publique Appearing So that the Fratres in Eremo have hence but little cause to challenge Saint Johns 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 Prophesie of him Isai