Office Exultemus laetemur and in eâ Outward and Inward joy and our directing and spending both upon it But haec est dies the day designed is our first design This is the day This first is a sign of a particular God made all days all in general but this in particular Particular days are of Gods making as well as others God made such from the beginning all days in the week but the Sabbath in particular all days in the month but the New-moons in particular all days in the year but the Feasts and Fasts the Easter the Pentecost the Feast of Tabernacles the great Kipparim in particular to his service in particular among the Jews And among the Christians particular days may be observed too He that observes a day may observe it unto the Lord Rom. xiv 6. And upon particular order we have such Pascha nostrum immolatum our Passeover is slain and we must keep a Feast we have an Easter 1 Cor. v. 7 8. We have the Lords day thence Rev. i. 10. and we may be in the spirit upon it a first day of the week and we may break bread Act. xx 7. and make collections upon it 1 Cor. xvi 1 2. Panem frangere and Collectas facere make meetings and celebrate Sacraments upon it We have the Apostles at their Pentecost Acts ii 1. St. Paul after that making a journey to be at it Acts xx 16. the Spirit descending on it to sanctifie it particularly to Gods service to take it as it were away from the Iewish into the Christian Kalendar We have a hodie natus est a day for Christs being born taken up from the examples of an Host of Angels St. Luk. ii 10. by all Christian people for I can scarce call them Christians any of them that deny it ever since a Day of his Incarnation too whence the Christian Aera all Christian accompts of the year have since ever begun and run a proof sufficient to shew Christians have their observations of days as well as Jews particular Days and Feasts nay and Fasts too upon Christs in diebus illis jejunabunt his particular injunction of them St. Luk. v. 35. days all particularly made for his own service The fault that the Apostle finds with the Galatians Gal. iv 10. for observing Days and Months and Times and Years was for the observing the Jewish ones not the Christian for falling back to the beggarly rudiments of the Law as he there expresses it in the verse before as if the Gospel-Rites were not sufficient or that they being afraid to suffer for the Cross of Christ studied such poor compliances to avoid it Else some particular days have been always set apart to the more especial and particular remembrances of Gods benefits and Christs many of these days in the devoutest and purest times in the ancientest Kalendars This of Easter in particular among the rest So particular that generally all the Fathers and Interpreters pitch upon it as the day design'd and deciphered here Other secondary interpretations I confess they make some of them but this the prime though to some other upon occasion or by the by they apply it too To the day of the Incarnation first Then this stone upon whose exaltation this day is founded was cut out of the mountain without hands Dan. ii 34. Christs body fram'd without mans help 2. To the day of his Nativity Then factus est in angulum this stone was made made more plainly in little Bethlehem a corner of Iudaea 3. To the day of his Passion Then he was rejected by the builders the Scribes and Pharisees and people of the Jews Nolumus hunc take him who will we will not have him disallowed indeed then of men says S. Peter 1. Pet. 2. 4. 4. To the day of the Gospel the whole time wherein that glorious light displaies it self to all the corners of the world 5. To the weekly Lords day the Christians day of rest and joy the weekly Resurrection day that rose as St. Hierom speaks post tristia Sabbata out of the sad Iewish Sabbath after the sad Saturday of Christs Passion to the primacy over the other days 6. To the day of the general Resurrection when this stone elect and precious as St. Peter stiles it shall appear in its full brightness and glory to all the corners of the earth at which day we are bid by our Saviour to look up and lift up our heads S. Luk. xxi 28. that is to rejoyce and be glad when we see it coming 7. To Christ himself it is applied the day in this verse as well as the stone in ver 22. He is both Daniels and David stone Zacharies and Davids day-spring or day Ego sum dies St. Ambrose reads it for Ego lux I am the day and he that walketh in the day in me he stumbleth not St. Ioh. xi 9. Nay lastly we find it sometimes applied to any day of famous and notable mercies and deliverances wherein any great blessing has been given Thus to the letter 't is here applied to Davids coming to the Crown after his long being rejected by Sauls Party Thus in the Council of Constantinople under Agapetus for the blessing or election of Cyriacus a most learned and pious Bishop there But all these though they may be applications they are not so properly explications of this day To this of Easter it most fully points Then the stone so lately rejected by the builders became the head stone of the corner the head of the Church to unite both corners of the building Iews and Gentiles into one holy Temple then were the hearts of the Disciples fill'd with joy and gladness St. Ioh. xx 20. the Prophesie here fulfill'd the joys completed in the exaltation of the Son of David which the Jewish people here began for the exaltation of David but prophesied of Christs though perhaps they knew no more than Caiphas what they said The Incarnation the Nativity the Passion the time of the Gospel the Sunday or Lords day the day of the Universal Resurrection the particular days of Gods mercy to us are all days of Gods making and to be kept and clebrated with joy even the Passion it self with spiritual joy and gladness and Christ is the day that gives light to all these days enlightens all yet both day and joy and the Lords making of them to us can fit nor one nor all of them so properly as this day that now shines on us Easter day 2. Thus we have found which this day is what day it is that is here so particularly design'd and pointed out which in the Text is said to be made and now to be considered how or what 't is made Of common days 't is said only that they be or are so the evening and the morning were the first day Gen. i. 5. and the evening and the morning were the second day ver 8. and so of all the rest The Evening came
as they pleas'd Non ita sane non ita est says he It is not so indeed it is not so Hoc plane est quod evertit orbem universum 'T is this It is plainly this this false opinion or fancy that ruines all the world Behold the multitudes here going before crying and the multitudes following after answering them in their Hosanna to the Son of David all ranks of people the most secular so religious grown since Christs coming 'T is to be fear'd he is going from us or will be quickly if we omit our parts if we forget our duties if we once begin to think too much of bearing part or share in his Service either in the Congregation or out of it But 5. however they that pretend to go out to meet Christ to have more sense of Devotion and Zeal to it then others they above all surely will be easily heard in their Hosanna's or Benedictus The more devout we are we sing the louder the more earnest we be to meet our Lord the more welcome will we give him the higher gratulations and acclamations to him Whoever fail in their parts methinks such should not If we pretend to love him more then others then more prayers and praises to him then others if we love him more they will be more and we will not be ashamed to profess it in the multitude nor think much to be in the multitude among the meanest or poorest at it Surely not seeing 6. the Iews themselves think not much to do so seeing them so ready so eager so violent in giving honour to him can it be expected that Christians should be behind but they before and we not behind Too much it is that they before and we behind it should be rather we before and they behind though they got the start in time to get before us we should sure in measure get it go there before them Christ came to them and they go out to meet him He comes to us and we go from him He came to them at this time with a sad message of destruction and therefore weeps in the mount of his triumph to look upon the City and yet they entertain him with Hosanna's Blessed be the name of the Lord so come things to pass He comes to us with tydings of great joy such the Angels term it his Birth no other coming yet we think much to sing Hosanna's for it to keep a day of praise or a song of praise or a face and garb of praise the more unchristian they that do so less sensible of Christs favours then the very multitude then the Jew himself Rare Christians the while that think no better speak no better rejoyce no better at Christs coming at his greatest and most gracious coming I cannot say this multitude to the Letter and in the Story are any unanswerable argument for our Hosanna's Yet when a multitude does well 't is good to follow them but take it now 2. in the mystery and there needs no greater to perswade us The multitudes before are in the mystery the Holy Patriarchs and they that followed are the Prophets Now what the Patriarchs and Prophets have rejoyc'd at that must we Abraham says Christ himself rejoyced to see my day he saw it and was glad Yes your Father Abraham was glad He was glad to see Christ a coming S. Iohn viii 56. The Prophets are every where full of joyful expressions at the mention of the Messia's coming their eyes lookt and their hearts long'd for him and the Prophet Zachary calls to us to tell it out with Joy to the Daughter of Sion tells punctually even of this very joy and coming too Zach. ix 9. And what was written before time either by Patriarch or Prophet was written for our learning says the Apostle Rom. xv 4. We may do what they did what they would have us Or 2. The multitudes before in the mystery are the Iews the multitudes that follow are the Gentiles Both bidden by the Apostle to rejoyce Rom. xv 10. Rejoyce ye Gentiles with his people his people the Iews before and the Gentiles behind all shall rejoyce in his salvation for glory is now coming to the Iews glory to his people Israel and light unto the Gentiles to light them by his coming So sang old Simeon in his Song S. Luke ii 32. 3. The multitudes before is the Iewish Synagogue the multitudes behind the Christian Church a multitude indeed that cannot be numbred Revel vii 9. of Emperours and Kings and Princes Bishops and Priests Doctors Martyrs Confessors and Virgins all in their several Orders and Generations crying Hosanna to the Son of David the whole world gone after him Before indeed only Notus in Iudaea Deus God only known in Iury Psal. lxxvi 1. his coming only talkt of in Israel but after quam admirabile nomen tuum in universa terra Psal. viii 1. O Lord our Governour how wonderful or excellent is thy name in all the world All these multitudes the Iew with his multitude of Patriarchs Priests and Levites and Singers and Prophets with his Sacrifices of Bulls and Rams and Goats and Sheep of Types and Figures all crying out Messiah's coming The Christians Apostles Martyrs Confessors Doctors Virgins Bishops Priests and Deacons and all several Orders in their Choirs and Churches throughout the world crying out he is come all the corners of the earth resounding out Hosanna's and Allelujahs to him Vna est fides praecedentium at que sequentium populorum says St. Gregory all believing and professing the same he that cometh here they the Iews before crying he that cometh we the Christians crying he that is come or rather he that cometh still that every day comes to us by his Grace and through his Word and in his Sacraments Blessed is he that cometh still not a tense or tittle chang'd he that comes being the same for ever eternity and things eternal being ever coming never gone or going So now the Congregation is full what should we do but begin our Service when we have Law and Prophets and Gospel to countenance and bear us company in our Te Deum and Benedictus at our Prayers and Praises in our Joys and Festivals all of them crying nothing but Christ nothing but Christ blessed be he blessed be he and blessed be his coming and blessed be his day and blessed be his deeds the whole practice of all Christian Churches and Congregations that ever were gathered together in nomine Domini in the name of the Lord till these meer nominal verbal Christians that are afraid of the name of him that cometh of the name of Iesus of blessing it or bowing at it all Christians all that came before in the name of Christ till these pretenders that follow no body but their own fancies all agreeing in the same welcome to their Redeemer joyning in the same prayers and praises what should we do but add our voices and sing with them better sure
us stand up to it and stand for it to the last A Souldier will venture all to save his colours rather wrap himself up in them and dye so than part with them For Christ for his Word for his Sacraments for his Cross for our Gospel and Religion we should do as much But I am asham'd the age has shewed us too many cowards that have not only run away from this Standard but betray'd it too the more unworthy certainly that they should ever reap fruit or benefit twig or branch from the root of Iesse The very Gentiles in the next words will sufficiently shame them For to it to this Ensign do all the Gentiles seek III. Shail it is I confess in the future tense here reach'd no further in the Prophets time but now it does the Prophesie is fulfill'd it so came to pass And it quickly came so after the Ensign was set up the Cross reared and the Resurrection had display'd it For I if I be lifted up from the earth says he himself will draw all men to me St. Iohn xii 32. Parthians and Medes and Elamites the dwellers in Mesopotamia and Cappadocia Pontus and Asia Phrygia and Pamphylia Egypt and Lybia Rome and Cyrene as well as the dwellers in Iudea Cretes and Arabians as well as Israelites Proselites as well as Iews he will draw all in to him The vast multitudes that came daily in from all quarters of the world so many Churches of the Gentiles so suddenly rais'd and planted are a sufficient evidence to this great truth And the term the Iews at this day give the Christians of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word in the Text for Gentiles confirms as much by their own confession So true was both Isaiah's Prophesie here and Father Iacob's so long before that to him should the gathering of the people be Gen. xlix 10. But that which is an evidence as great as any if not above all is St. Paul applies the Text as fulfilled then Rom. xv 12. And there is this only to be added for our particular that we still go on and continue seeking him IV. But there is Rest and Glory here added to the success of this great design His rest shall be glorious Now by his Rest we in the first place understand the Church the place where the Psalmist tells us his honour dwells Psal. xxvi 3. the place of which himself says no less than This shall be my rest for ever here will I dwell for I have delight therein Psal. cxxxii 14. And glorious it is the Apostle tells us a glorious Church not having spot or wrinkle Ephes. v. 27. glorious all over so glorious that the Prophet says the Gentiles shall come to its Light and Kings to the brightness of its rising Isa. lx 3. they shall bring Gold and Incense from Shebah the flocks of Kedar and the rams of Nebaioth shall come with acceptance to his Altar ver 7. the glory of Lebanon shall come unto it ver 13. They shall call the walls of it salvation and the gates praise ver 18. The Lord is an everlasting light unto it and God is its glory ver 19. So that we may well cry out with David Glorious things are spoken of thee O thou City of God thy Church thy Congregation O thou root of Iesse thou Son of David which thou hast gathered and thy Churches or holy Temples too which are rais'd to thee exceed in glory the beauty of Holiness thy holy mysteries thy blessed self art there And indeed in the holy Mysteries of the Blessed Sacrament is his second place of Rest. There it is that the feeds his flock and rests at noon Cant. i. 7. And he is glorious there glorious in his Mercies illustrious in his Benefits wonderful in his being there No such wonder in the world as his being under these consecrated Elements his feeding our souls with them his discovering himself from under them by the comforts he affords us by them His Cratch to day was a third place of his Rest glorious it was because 1. the God of Glory rested there because 2. the glorious Angels displaid their Wings and gave forth their light and sung about it St. Luke ii 13 14. because 3. Kings themselves came from far to visite it and laid all their glories down there at his feet There his rest was glorious too Nay 4. his Sepulchre the place of his rest in Death was as glorious is as glorious still as any of the other And I must tell you the Latin reads it Sepulchrum ejus Gloriosum From thence it is he rose in glory by that it was he gain'd the glorious victory over Death and Hell from thence he came forth a glorious Conqueror Thither have devout Christians flock'd in incredible numbers There have Miracles been often wrought there have Kings hung up their Crowns there have millions paid their homage And thence have we all receiv'd both Grace and Glory from his Sepulchre where he lay down in Death and rose again to Life There is one Rest still behind and it is not only glorious but it self is glory His rest himself calls it Heb. iii. 11. yet a rest into which he would have us enter too Heb. iv 9 11. And in Heaven it is no rest to this no rest indeed any where but there and perfect glory no where else And now to wind up all together This rest and glory or glorious rest which ends the Text and 't is the best end we can either make or wish springs from the root at the beginning The Church it self and all the rest and glory the Churches ever had or have or shall enjoy grows all from that Our Holy Temples our Holy Sacraments our Holy Days this day the first of all the rest all the benefits of his Death Resurrection and Ascension into Glory nay our greatest glory in Heaven it self comes from this little Branch of Iesse this humble Root and the way to all is by him and his humility And the time suits well and the day hits fair for all In that day says the Text all this you have heard shall be and that day now is this To day the Root sprang forth the Branch appeared To day the Ensign was displaid to all the people From this day the Gentiles began their search This day he began to call in his Church and the Shepherds were the first To day he first was laid to mortal rest To day the glory of his Star appeared to wait upon his Cradle To day we also may enter into his rest one or other of them One of his places of rest we told you was in the Church or holy place let us seek him there Another Rest of his we mentioned to be in the Blessed Sacrament let us seek him there His Ensign is there set up let us go in to him and offer our lives and fortunes at his feet proffer to fight his Battels and obey his Commands strive we
whence all his other comings come to bless him in the highest with heart and tongue and hand to the highest we can go that he may also bless us for it in the highest That it might be done the better Holy Church has design'd four Sundays to prepare us for it wherein to tune our pipes and fit our instruments and voices to sing Hosanna in the right key the highest pitch to praise God as is fitting for Christs coming A business sure well worth the doing and some good time for it worth the observing if we either think him worth it that is here spoke of as coming or his coming worth it Indeed the coming in the Text is not the coming of that Feast that is now a coming but it is one of the ways prescribed by the Church for our better coming to the Feast by preparing with these multitudes some boughs and branches some Hosanna's and Benedictus's some provision of holy thoughts and divine affections for it They that went before and they that followed in the Text sung Hosanna for a lesser coming of Christs then that was in the flesh we may well do it for a greater especially making this in the Text a degree or note to ascend to that one coming to usher to the other the humility of his coming to Ierusalem a way to exalt the greater humility of his coming into the world And we have the multitudes before and the multitudes that follow all Patriarchs before rejoycing with Father Abraham at his day and all the Fathers since all that went before or follow'd since his coming former and later Christians for our example They all in their several Generations thought fit yearly to remember it and so long even four Advent Sundays together to prepare the multitudes and people for it that so by preaching to them the way and manner of all Christs comings they might 1. perfectly be instructed who it was and is that truly comes blessed in the name of the Lord and not be deceived by pretenders and pretences and 2. also truly and duly give the blessing where it ought sing the Hosanna when and where and to whom we should celebrate the memory of Christs coming right and Hosanna it as is meet Thus did all that went before and 't is fit they that come after should do as much unless they were wiser or better then all that went afore them And all will do it but those who are afraid to have their comings discovered to be no comings in the name of the Lord by the unlikeness of their comings afraid to lose their in nomine the name however to have the multitudes that follow them fall off from them if they should be taught by day or time or Text how far different their ways and comings are from the humble lowly comings and ways of Christ whose name they so much pretend to come in though their own name be the only name they truly come for Better example we have here before us and by Gods blessing we will bless with them follow them in blessing Christ both himself and coming in the time and manner all that have followed him ever did it And to do it the better and more according to Text and time let us consider I. Who they were that here blest Christ for his coming The multitudes that went before and that followed both of them says the Text. II. What was their way of blessing how they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Evangelist they cried cried it aloud III. Their Song of Blessing what they cried Hosanna to the Son of David Blessed is he that cometh in the name of the Lord Hosanna in the highest When we have throughly considered these particulars there will remain nothing but a word of Exhortation to follow them that thus go before us as they cried it and sung it before so we still to cry it and sing it after them I begin with the persons that we may in the first place know whom it is we follow the multitudes that went before and that followed And that to the Letter is no more then those companies of people Men Women and Children who went out to Mount Olivet to meet our Saviour at his coming to Ierusalem when he came riding thither upon an Ass some of them before him some behind him crying out Hosanna Many they were it seems and not a single multitude neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudes in the plural several multitudes that did it and though it be no argument to prove any thing good or lawful because the multitudes do it yet when the multitudes do good 't is good to take some notice of it nay when so many do it it looks the better The Song of praise sounds never better then in the great Congregation and among much people The Musick never sweeter in the ears of Heaven then when the Choir is fullest a good note to teach us to fill Holy Assemblies to bear our parts in the Congregation And in this Congregation 2. the Musick it seems has all its keys and voices Men Women and Children all sing their parts no Sex or Age to think themselves exempted from bearing part in Gods Service though the Apostle will not suffer Women to preach and teach he will give them leave to sing and pray to answer the Responses Antiphones and Versicles the Hymns and Psalms the little Children too to learn betimes to lisp them out no better seasoning of their mouths then with Prayers and Praises to their Redeemer Nor 3. were these multitudes meerly the rout of people there were men of all conditions in them though it may be not many Iosephs or Nicodemus's yet some no doubt so many of the Rulers having had their sick Servants or Wives or Children healed by him There are none too good or great for Gods Service 'T is no disparagement to any mans honour to be among those multitudes that go out at any time to meet Iesus no dishonour to say Amen with the meanest in them to joyn with them in any part or point of Gods Service You may remember the nobility of the Bereans above the Thessalonians is by the Scripture Heraldry placed in this that they received the word with all readiness of mind and searched the Scriptures daily Acts xvii 11. in short were more religious and devout and earnest in the way of Christ to worship him then the other Nor 4. were these multitudes Choirs of Priests and Clerks or only Orders of Religious men it was a Congregation of Seculars though there were Priests and Apostles in it 't is St. Chrysostoms own note to tell us men are not to put off the work of Devotion and Religion wholly to the Priest and Clerk as if they only were to sing the Benedictus Hosanna's or Allelujahs and the multitudes only stand looking on or think men in some Religious Orders were only oblig'd to live orderly and like Christians all secular or lay-men
c. THE SEVENTH SERMON ON Christmas-Day 2 COR. viii 9. For ye know the grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich FOR ye know the grace of our Lord Iesus Christ. And do you know any grace of the Lord Jesus Christ like this days grace the grace of Christmas any grace or favour like that grace and favour he this day did us when he so grac'd our nature as to take it on him surely whether this grace be his becoming poor or our making rich never was it seen more then this day it was Never was he poorer then this day shew'd him a poor little naked thing in rags Never we rich till this day made us so when he being rich became poor that we being poor might be made rich And rich not in the worst but in the best riches rich in grace but above all grace in Christmas grace in love and liberality to the poor the very grace which the Apostle brings in the poverty of Christ here to perswade the Corinthians to See says he that ye abound in this grace also ver 7. For ye know the grace of the Lord Iesus Christ. He was so full of it that though he was rich yet for our sakes he became poor made himself poor to make us rich that being made rich we might be rich To the poor bestow some of his own riches upon him again some at least upon him who gave us all supply his poverty who enricht ours be the more bountiful to the poor seeing he is now become like one of them that as through his poverty we were made rich so even in our very poverty we might abound also to the riches of liberality So the Macedonians did ver 2. So would he fain have the Corinthians too here in covert terms so he would be understood and so are we to understand him Christs poverty here brought in as an argument to perswade to liberality A grace so correspondent to the pattern of the Lord Iesus so answerable both to the purport of Christmas and the purpose of the Text that 't is hard to say whether the Day better explains the Text or the Text the Day For whether we take the grace of the Lord Jesus Christ towards us downward or the grace of the Lord Jesus in us towards him upward whether for the grace he did us in becoming poor for our sakes or for the grace we are to shew to his poor members for his sake again for his becoming poor and making of us rich I see not how or where I could have chosen a better Christmas Text a Text for the Day or a Day for the Text. For here is both the Doctrine and Vse of Christmas the Doctrine of Christs free Grace and the free Use and Application of it too The Doctrine That our Lord Iesus Christ though he was rich yet for our sakes he became poor that through his poverty we might be rich The Vse That we are to know it and acknowledge it know it for a grace and favour yea know the grace know it for a pattern too For ye know it that is to that end ye know it to take pattern by it to return grace again for grace to shew grace to his for his grace to us to supply his poverty in his members for his so gracious supplying ours to answer the riches of his grace with being rich in this grace also in the grace of love and charity to the poor the best way to be rich and to abound to the riches of his glory But more to appropriate it to the Day you may please to take it in these particulars Christs Birth The Christians benefit The evidence of both The Inference upon all 1. Christs Birth Egenus factus when he became poor 2. The Christians benefit Propter nos it was for your sakes it was ut vos divites That ye through his poverty might be rich 3. The evidence of both Scitis no less then that of Science ye know it 4. The inference upon all scitis enim For ye know it for what for a grace and favour Scitis gratiam the first And ut vos divites essetis that we might be rich in the same grace he was Then secondly that ye may do answerable to your knowledge for propter nos it is for our sakes he became poor that for his sake we might look the better upon the poor for that he made us rich that we might be rich in good works for that he made us rich by the way of poverty that we might know our riches have a near relation to poverty are given us for the poor as well as for our selves These are the parts and of all these the sum is that Christs Birth is the Christians benefit the knowledge of which ought to stir us up to Christian Charity or nearer the phrase of the Text that our Lord Jesus Christ though he was rich became poor to make us rich rich in all good gifts and graces but especially in this of love and mercy to the poor came down in grace to us to that purpose both in the Text and in the Day the whole and business of them both I shall prosecute it in order and begin with those words in the Text that seem to point us to the Birth of Christ egenus factus and if that were the original the factus would be plain for his being made man But as it is 't is plain enough he could not become poor but by becoming man I. For there is not so poor a thing as man indeed no creature poor but man no creature lost its estate and place and honour thrust out of doors and turned as it were a begging abroad into the wide world but man Other creatures keep their nature and place to which they were created man only he kept nothing first lost his clothes his robe of innocence in which he was first clad was then turned naked out of his dwelling out of Paradise only his nakedness covered a little with a few ragged leaves fain upon that to work and toil and labour for his living to get his bread forc'd to run here and there about the world to get it all the creatures that were lately but his servants stood gazing and wondering at him and knew him not would no longer own him for their Lord he look'd so poor so despicable when he had sinn'd they that before were all at his command by the dominion he had received over them now neither obey'd his command nor knew his voice so perfectly had he lost the very semblance of their late great Master so perfectly poor was he become The Devil kept a power and awe and Principality though he lost his seat got a Kingdom though he lost his glory But man lost all glory and grace riches and honour estate and power peace and ease shelter
manifested to the world 1. The first to the Wise men Strangers and Gentiles by a Star 2. The second to the Iews by a voice from Heaven and the Holy Ghost descending thence in form of a Dove upon him at his Baptism 3. The third to his own Country-men of Galilee at the Marriage at Cana by his first Miracle All three commemorated upon this Day the first in the Gospel the other two in the two second Lessons for the Day Of these we have pitched upon the first as most concerning us who once were Gentiles as well as they who this Day by the conduct of a Star were brought into the house and into the presence of their new-born King and Saviour We then as men concerned in these first fore-runners of our Faith the first fruits of us sinners of the Gentiles are to take notice of their good behaviour as well as their good fortune as well how they carried themselves to Christ when they had found him as how they found him as well how they carried themselves towards Christ as how they were brought to him Four points we have of it They came They saw They worshipped They offered This is the sum of this Days solemnity of the Wise mens Religion and should be of ours Such service was done then such service is due still to Christ the Saviour So four parts we have of the Text. 1. The Wise mens coming And when they were come into the house 2. Their seeing They saw the Child with Mary his Mother 3. Their worship They fell down and worshipped 4. Their offering When they had opened their treasures they presented to him gifts Gold and Frankincense and Myrrhe Their coming their seeing their worshiping their offering are the parts of the Text and shall be of my comment and discourse I enter first upon their Intrantes and When they were come into the house Their coming that first where we are to consider 1. The parties who 2. Their coming what 3. Their place whither Who they were the first verse expresses Wise men from the East Wise men and come so far to see a Child in his Mothers arms certainly either the Child is some extraordinary great personage whose birth also much concerns them or they have lost their wits to take so long and troublesom a Journey to so little purpose A great personage indeed and this the wisest act that ever yet they did in all their lives The King of the Iews they stile him the Messiah they meant one indeed that should be born King of the Iews but should be made King of the Gentiles too In him shall the Gentiles trust saith the Prophet rule over them as well as those he should protect and save them too from their enemies out of the hands of all that hate them And to get interest in him betimes to get to be among the first of those that submit to him and bring him presents was the wisest piece of all the wisdom of either East or West Wise men the Scripture calls them Wise men this act proves them had they never done any thing wise before and Wise men they shall ever be in holy Language whatsoever the world esteem or style them who at any time think no pains or cost too much to come to Christ to come and worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek names them A word which latter ages have always or most commonly taken in the worser sense for men addicted to unlawful Arts as we sometimes in our own tongue also call such Wise men whom we deem little better than Wizards The word had not that acception from the first 't was time and some mens ill practices that corrupted it but be it what it will this we may learn by it that 1. God qui suaviter disponit omnia the sweet disposer of all things does often draw a testimony to his truth even from the mouth of falshood makes even the Devils to confess it That 2. he sometimes calls men to himself by the violence of their own principles be they true or false makes some Star or other sometimes guide those great doaters on Astrology beyond what is right as here to Christs Cradle so at other times to his Chair to learn of him and become Disciples makes them sometimes burn their Books to study his Makes the Heretick sometimes to confute himself by his own wandring principles into the truth again makes the perverse and obstinate man weary himself at last into Christian meekness and moderation by the wearisomness of his own perverseness Thus the wisest may be caught in his own net e're he is aware if God please to do him so much good and wound into a truth or a piece of piety which he so much struggled to avoid Nay 3. by these Wise mens coming such kind of wise-men from the East you may see there is no sin so enormous of so orient a dye no practice or trade of it so strong though taken up at the East or Sun-rise of our days which Grace cannot overcome no sinner so great from the East to the West but the Grace of Christ can either draw or win or catch or force to him Antiquity delivers these Wise men for Kings or some great personages to us Magi both in Persia and Arabia was a name of honour and the men Princes at the least So that as before we told you sinners great sinners might by their example come to Christ God often brought them So we now must tell you that persons of honour the greatest persons must not think much of a little pains or a few days Journey upon Christs errand or to do him service nay but to pay their worship to him He that shall consider our days and our addresses now to God and his Son Christ and compare them with what these Wise men did here will say we are the Heathen these the Christians we meer Arabians strangers from the Covenant of Grace men born and bred in the Wilderness of Arabia where there is nothing but perpetual drought no heavenly shower of grace ever comes these only Believers We the great persons that Christ himself must wait upon if he will be seen these the humble servants that will undertake any thing to see him And here it seems if we now secondly examine their coming they thought much of no pains or care to find him out They came into the house Many a weary step had they trod many a fruitless question had they askt many an unprofitable search had they made to find him and behold yet they will not give over Twelve days it had cost them to come to Ierusalem through the Arabian Desarts over the Arabian Mountains both Arabia Deserta Petraea the difficulty of the way through Sands and Rocks the danger of the passages being infamous for Robbers the cold and hardness of a deep Winter season the hazzard and inconvenience of so long so hard so unseasonable so dangerous
faithful soul is Christs Mother as well as blessed Mary conceives and brings him forth and nourishes him as well as she the soul spiritually as she naturally to find I say Christ thus conceived and brought forth in our own souls this Child in our own arms too Christ with us is that indeed which makes this finding worth the finding this sight worth seeing Should we only know Christ after the flesh though amongst the first that knew him had we no more than an outward sight did we not see him with his Mother in a mysterious sense in the soul and spirit born in our souls they also made his Mothers as all that believe and do Gods will he himself calls so St. Mark iii. 34 35. unless we thus see him our success will be but lame and poor no better than those Iews that saw and perished 4. Yet the success here is one degree beyond it They saw the young Child and Mary his Mother Mary signifies exalted to see him with his Mother Mary as to see his exalted Mother the soul exalted by his presence his Power and Kingdom exalted in it to see this King in his Kingdom to see Christ reigning and ruling in us this new-born King triumphing in our souls our understandings wills affections and all our faculties subjected to him and this is a good sight where e're we see it This is then the sum of the success we shall find of our travel after him 1. The perfect sight And 2. the easie knowledge of him 3. Our union with him 4. Our exaltation by him He will reveal himself to them that seek him discover himself betimes to them that carefully search for him unite himself and be with them that follow after him and set up his throne and excellency in them that find him 2. Indeed this now secondly is worth the seeing worthy the beholding They saw it 1. they saw it and admired it their seeing him it was the Lords doing and could not but be admirable in their eyes They could not certainly but admire and wonder to see the Star had pointed out the Child so poor a Child a King in rags so glorious a Child so blessed a Mother in so poor a plight Saw it and fell down say the next words fell down in amazement and astonishment it may be as well as any way else to see so great a mercy so strange a sight 2. Yet saw it secondly and believed saw by the eye of faith as much as by the eye of sense believed presently it was the Child they sought and therefore fell down and worshipped which certainly they would not have done had they not believed Indeed the strange guide that conducted them the resolution for the place at least Bethlehem by name which they met with at Ierusalem the new return of their lost starry Leader as soon as they were got out of Ierusalem the very standing and fixing of it self which all the while before was in perpetual motion over this very place where they found this Child might sufficiently assure them that it was his Star that he was the Lord whom this Star attended so that they might not only believe out of credulity or an impatient desire to be at their journeys end or at home again but out of prudence as it became wise men who lay all together e're they fix their Faith Saw and believed that 's the second 3. Saw it and were glad too that 's a third adjunct of seeing such a sight If the seeing of the Star again in the former verse made them to rejoyce with exceeding great joy which could only confirm their hope to find him how exceedingly exceeding great joy gaudio valde valde magno must it needs be they rejoyced with when they found him 4. Saw and worshipped that should be a fourth but it is the third and next part of the Text which the time and season now forbids me to look into Only this to recapitulate the rest and apply it home 1. Behold we first and admire this sight the mercy and goodness of our Saviour thus for us to become a Child to take upon him the infirmities and inconveniences of our nature even from its first weaknesses to make himself so accessible to us so easie to be approacht to vouchsafe to be daily conceived again and born in our souls and spirits to take upon him besides the rule and guidance over us to set up his throne in so poor a place as our unworthy souls amidst so much frailness and unpreparedness souls more filthy and stinking when he first comes to them than the very Stable he was born in amidst the dung and ordure of the Beasts Behold and see if there were ever goodness like this goodness see and admire it 2. See secondly and believe it too The most incredulous among the Apostles St. Thomas when he once saw he soon believed See but how the Star moves and fixes and even points us to him how readily the Wise men entertain the sight and fall down and worship see how all the Prophesies concur and meet in this young Child see how the world is overspread with this Faith and has so many hundred years continued it notwithstanding so many persecutions and I shall not need to perswade you to play the Wise men too and upon so many testimonies and evidences believe the same 3. Yet I exhort you 3. to see it and be glad Heaven rejoyced at it and the Earth was glad Angels sung proper Anthems for it The Shepherds joyfully tell it out The Wise men here scarce know how to carry themselves for joy open all their treasures and fling about their gifts to express their gladness only Herod and the Iews Herodian Iews Hierusalem Iews men addicted wholly to the pomps and pride and vanity of the City are troubled at the birth of so humble a Saviour It is a Day of rejoycing this 'T is the Lords Day the day which the Lord hath made let us rejoyce says the Psalmist and be glad in it 'T is the Day of shewing himself to us Gentiles who sate in darkness and the shadow of death 'T is fit therefore we should be glad for so great a blessing 'T is the Day he was Baptized in and that ever useth to be among us a joyful day great joy and feasting at it It is a Marriage Day the Day he wrought his first Miracle upon when he turned Water into Wine on purpose to make us merry the water of tears into the wine of joy So many blessings together so many good tidings in one day so many glorious things so bright a Star so glorious a Child so blessed a Mother so miraculous a Baptism so chearful a Miracle so triumphant a Resurrection all together on one day must not cannot be found out cannot be seen of Christians so much concerned in them all without perpetual Songs of gladness and rejoycing I should leave you here but that we must needs
to do it then when we had wilfully departed from his conduct is so exceeding a grace and favour that no joy of ours be it never so exceeding can exceed it And if the Wise men for the direction of that singlâ— Star were so extremely affected with joy and gladness how infiniteâ—y should we be for so many Alas they saw nothing then in comparison of us The Child was then but in rags and swadling cloaths he is now in robes of glory He was then lying in an earthly Cottage he is now sitting in an heavenly Palace All the ways of Salvation were then but mysteries they are now revealed Salvation then was but in its Clouts 't is now in its perfection They saw Christ but once we daily see him See him and all his Stars see him amidst his Stars walking with some of them in his hands the Stars or Angels of the Churches amongst other of them his Saints with them in glory creating stars daily in our hearts shining to us every day in his Word and Sacraments there opening his glory unto us and us a door into it and all the while the material stars even under his feet Seeing all these so much above what they here saw our joy should be much above what they rejoyced with But theirs being exceeding ours can be no more when we have said all we can And that it may be so I shall only tell you It must exceed the joy we take in earthly things we must more rejoyce in Christ and in his Star than all the World besides more in the holiness of a Saint than in the highness of a Prince more in a faithful Pastor than in any Worldly Counsellor more in the Word of God than in all the Writings of men much more in the History of Christ than in all the Romances and Histories of the earth more in the Promises of the Gospel than in the promises of all earthly pleasures and felicities more in the inward work of grace and the inward comforts of the Spirit than any sensual satisfactions and contentments more in the meditation of Heaven and heavenly Glory than in all the glories of the World more in Christ than in all things or hopes together It must exceed them all And when it so exceeds it will bring us to an exceeding high condition make us exceed in grace exceed in glory do great and wonderful things by the power of grace to express our thankfulness and bring us by it to the reward of exceeding glory where we shall need no more Stars to guide us nor Sun or Moon to give us light but this eternal light now pointed at by the Star shall give us light both day and night shall fill us with joy such as neither heart can imagine nor tongue express that exceeds all we can speak or think give us joy for joy great for great exceeding for exceeding in his blessed Light and Presence for evermore THE THIRD SERMON ON THE EPIPHANY St. MATTH ii 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 their treasures they presented unto him gifts Gold and Frankincense and Myrrhe OUR last years business from the Text was to see what the Wise men saw Philips counsel to Nathaniel S. Iohn 1. to come and see This years shall be to do what the Wise men did what all Wise-men will do still Holy Davids invitation to fall down and worship For having found this blessed Child the end of all our Journeys the crown of all our labours the sum of all our desires and wishes this infant-God this young King of Heaven and Earth what can we less then do our obeysance and pay our Homage All Wise men will do so adore the rising Sun make sure of somewhat or in the Psalmists phrase Rejoyce with reverence and kiss this Son lest he be angrâ— and so we perish fall down before him and even kiss his feet in an humble adoration that he may lift us up and advance us in his Kingdom at least remember us when he comes into it To come into the house else where Iesus is and there to see him to stand and look upon him only and no more is a journey and sight to little purpose The Oxe and the Ass saw him and many no doubt to as little purpose upon the Shepherds report and the rumour of these Wise mens coming from the East came to see and gaze upon him It is this worshipping that sanctifies prospers all our journeys we begin them but untowardly and finish them but unluckily without it If we fall not down upon our knees before we go out and bow not our selves and worship not in thankfulness when we come in we cannot assure our selves of any great good either of our goings out or of our comings in how successful soever they seem at first even to have obtained their ends even found Iesus too This same worshipping is both the end and blessing of all our journeys if they be blest nor see we or understand we any thing thorowly or comfortably where that is wanting where the worship and service of God and our Saviour is not both the aim and endeavour of all our motions Wise men they were here that now for these twelve days have made it theirs And the Ethiopian Eunuch Acts viii 27. a great Counsellour made it the only business of his Journey to Ierusalem to worship only and so return And in the devouter times of Christianity the devout Christians when their haste was such they could not stay out a Prayer or Collect would yet never pass a Church but they would in and bow themselves and worship and be gone Tantiest adorare so weighty a business it is to worship though but in transitu to prosper any thing we are about It was so thought then it would be so now did we not more study to make enquiries about Christ than to serve him to dispute about Christianity than to practise it Christianity here begins with it These first Christians I may call them thus profest their service to their Saviour thus addict themselves to the faith and obedience of Christ and were there no other reason in the world to perswade it it were certainly enough that the first Faith in Christ was after this fashion thus acknowledged and performed Three acts there are of it in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling down worshipping and offering The first the worship of the Body the second of the Soul the third of our goods With these three our Bodies our Souls our Goods we are to worship him with all these his worship is to be performed without them all it is but a lame and maimed Sacrifice neither fit for Wise men to give nor Christ to receive Two points of the Text we are gone through the Wise mens Iourney and success their coming and their seeing their labour and
there is to buffeting our selves keeping under our bodies and bringing them into subjection St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 27. making our eyes and bodies as it were black and blew by watchings and fastings cuffing or buffeting our eyes for looking after our ears for listning to our bodies for doing punishing all our powers and senses for acting any thing that is evil a being buffeted too 2. by Satan when we forget to buffet our selves 2 Cor. xii 7. Cuffing and buffeting sufficient to be found in the Christians exercise 3. Quoiting or casting casting away any weight that hinders us any sin that does beset us Heb. xii 1. removing every stone of offence giving no offence to any in any thing that our Ministry be not blamed 2 Cor. vi 3. that nothing we do nothing we omit neither our doing or our not doing be a stone of stumbling whereby our brother may justly stumble or is offended or is made weak Rom. xiv 21. Throw all such stones out of the way and strive who shall so come nearest that great corner stone Christ Iesus or the mark of your high calling of God in Christ Iesus Phil. iii. 14. 4. Leaping also is to be found among the Christians exercises skipping and leaping for joy at the glad tidings of the Gospel leaping and praising God with the lame man that was healed Acts iii. 8. striving who shall leap farthest in it leaping with Abraham St. Ioh. viii for so the word signifies to see the day of Christ Leaping with holy David before the Ark 2 Sam. vi 16. rejoycing and leaping for joy in the day of our sufferings for Christ St. Luke vi 23. making it one of our daily exercises and businesses to praise and magnifie God and rejoyce in him in all his days and ways and dispensations strive with one another who shall do it most who shall go farthest in it 5. Running we every where meet in the Christians course running the race which is set before us Heb. xii 1. so running as we may obtain in the verse before the Text. Christianity it self is stiled a race the Christian Law the Law of it the Christian the runner his life the course heaven the goal nothing more ordinary Besides these five single exercises in the Grecian there was a sixth mixt or compounded of wrestling and cuffing both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called it But in Christianity all are joyned all are sometimes exercised together the Christian must be skilled and well exercised in all wrestle against the World the Flesh and Devil wrestle with God cuff and buffet himself suffer the buffettings of Satan too sometimes cast away all weights and stones of hinderance and offence leap and run with joy and eagerness the race which is set before us looking unto Iesus always in all these looking unto him that is both the author and finisher of our faith Heb. xii 2. And being thus wholly to be kept in exercise it will be convenient nay necessary now to fit and prepare our selves so to diet and order our selves that we may so perform them as to obtain the day to get the victory to be temperate in all things as well as any wrestler or runner of them all There are four several interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we here render temperate The first is what here we find it to be temperate to keep a certain set diet whereby their bodies might be best strengthned and enabled made nimble and active so it signifieth to the Wrestlers To observe a spare and moderate diet such as may most advantage the souls business best subdue the body and quicken the spirit be it abstinence from some or sometimes from all kinds of meat and drink so it signifies to the Christian This the Christians as the other the Wrestlers diet Very exact and punctual were they that strove for the masteries in their observances kept their rules and times and kind of diet I would the Christian now were but half so much to his rule and order Indeed I must confess theirs was not sometimes a moral temperance it was sometimes to fulness yet still such as was prescribed and most conducible to their end If we would observe as much those abstinences which most make to the enabling us in our spiritual race or combat I shall desire no more there indeed fasting and all temperance will come in will be the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christians being temperate in all things A thing so necessary that St. Ierome says no less than Difficile imo impossibile est ut praesentibus quis futuris fruatur bonis ut his ventrem ibi mentem expleat ut de deliciis transeat ad delicias ut in utroque seculo primus sit ut in coelo in terrâ appareat gloriosus It is hard nay impossible no less says he to enjoy both present and future goods our good things here and hereafter too to fill the belly here and the soul hereafter to pass from pleasure into pleasure from fulness into fulness to be first in earth and heaven too glorious in both He must feed spare here that looks to be fed full there be temperate in all earthly delights and satisfactions that looks for heavenly either in the other world or in this either for the full body stifles the soul and we are not more unwieldy in body when the belly is over full then the soul is then Fulness oppresses even the natural spirits makes us we cannot even breath freely for the while enough to shew us our rational spirits are not likely to be freeer to breath or evaporate themselves to Heaven or Heaven-wards whilst the very natural ones themselves are so opprest From temperance and moderation we cannot be excused neither in meat nor drink nor any thing whatever weakness may excuse from fasting so necessary a disposing of us it is to all Christian piety and goodness yea and a Christian vertue too it self Gal. v. 23. The word may yet 2. be rendred continence so it seems to be taken Tit. i. 8. where 't is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sober or temperate and joyn'd next to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy clean or pure A point observed by those agonothletae to abstain from Wine and Women for the time of their providing themselves against those games So the Poet. Qui cupit optatam cursu contingere metam abstinuit vino Venere And our Apostle tells us of such a kind of temporary continence very convenient for those Christians that more especially addict themselves to the Christian exercises particularly of Prayer and Fasting chap. 7. of this Epistle ver 5. But no time but commands Continence and Chastity to all Christians whosoever that no uncleanness be so much as named among them for it becomes not Saints Ephes. v. 3. it becometh not the Gospel of Christ which is a doctrine of all holiness and purity Nothing
the body to make some expression in their way and order But not the powers of the body alone but all the powers of the soul too Praise the Lord O my soul and all that is within me praise his holy name Psal. ciii 1. Our souls magnifie the Lord our Spirits rejoyce in God our Saviour our memory recollect and call to mind his benefits and what he has done for us our hearts evaporate into holy flames and ardent affections and desires after him our wills henceforward to give up themselves wholly to him as to their only hope and joy 'T is no perfect joy where any of them is wanting 'T is but dissembled joy where all is outward 'T is but imperfect gladness where all is within It must be both God this day raised the body the body therefore must raise it self and rise up to praise him He this day gave us hope he would not leave our souls in hell fit therefore it is the soul should leave all to praise him that sits in heaven He is not worthy of the day or the benefit of the day worthy to be raised again who will not this day rise to praise not worthy to rise at the Resurrection of the just who will not rise to day in the Congregation of the righteous to testifie his joy and gladness in the Resurrection of his Saviour and his own He is worthy to lie down in darkness in the Land of darknes who loves not this day who stands not up this day to sing praises to him that made it And now I shall give you reason for it out of the last words In eâ in it In it and for it As short as they are they contain arguments and occasions as well as time and opportunity to rejoyce in Rejoyce first in it because this day it is a particular day of gladness and rejoycing Let us do what the day requires 'T is a day of joy designed for it let us therefore rejoyce in it Rejoyce 2. because the Lord made it All the works of the Lord are matters of joy to the spiritual man even sad Days too much more glad days such as this Rejoyce 3. because the Lords people have ever made it such God has always made them to rejoyce in it to contend and strive who should do it best or nearest to the point Be glad 4. for the occasion of it the Resurrection of our Lord and Master and the hopes thereby given us of our own all benefits of Christ were this day sealed unto us all his promises made good all so hang upon this day that without it we of all men says the Apostle had been most miserable none so fool'd so wretched so undone so miserable as we Rejoyce 5. because God bids us 't is an easie and pleasant Precept If we will not be glad when he commands us certainly we will do nothing that he commands us especially when he gives us so great occasion of joy when he commands it Rejoyce 6. because the very Jewish people do it here They had but little cause of joy compared to ours they saw but a glimmering of this joy at most saw the Resurrection but afar off and yet you hear they cry out We will rejoyce and be glad in it And is it not a shame that we Christians who see it clearly and pretend to believe it fully should not as much exceed them in our joy as in our sight in our gladness as in our faith Clearly so it is Rejoyce 7. because it is a good thing to rejoyce to rejoyce in Gods mercies and favours to us in Christs Crown and glory in his day and way The very Angels themselves put on this day the white garments of joy and gladness we find them in them St. Luke xxiv 4. Rejoyce lastly to day because this day is the first of all our Lords days ever since We count them feasts and days of joy and we meet together upon them to rejoyce in to give God praise and thanks and glory 'T is a piece of worse than non-sence to say we are to do it upon these days and not on this from which only and no other they had their rise and being All that we commemorate or rejoyce in on every Sunday is more eminently and first in this this the great yearly anniversary of that weekly Festival the time as near as the Paschal circle can bring it to the time that the Resurrection fell upon For these and for this day so made to mind us of all these let us now take up the resolution of these pious souls We will rejoyce and be glad in it in the day and on the day and for the day that 's the very work and business of the day opus diei in die suo the proper work of the day in the day it self And here is now a way particularly before us to rejoyce in Laetari is taken sometimes for laetè epulari To rejoyce is to eat and drink before the Lord in his House or Temple so Deut. xiv 26. And thou shalt eat there before the Lord thy God and thou shalt rejoyce thou and thy houshold Here now we are before him the Table spread and our banquet ready let us eat drink and be merry and rejoyce before him only rejoyce in fear and be glad with reverence This is the day which the Lord made and all Christians observed for the celebration of this holy Banquet and Communion Never let the day pass without it excommunicated them that did not one day or other of or about Easter receive the blessed Sacrament the greatest expression of our Communion with God and Christ and all his Saints and our rejoycing in it You may see this people in the Psalm within one verse blessing him that cometh in the name of the Lord blessing the Minister that comes with it wishing him and all the rest that be of the House of the Lord good luck with their business Gods assistance in his Office and Administration And in the next verse calling out aloud God is the Lord which hath shewed us light Bind the Sacrifice with cords even to the horns of the Altar God has shewed us light and made us a day let us now bind the Sacrifice the living Sacrifice of our souls and bodies with all the cords of holy vows and resolutions even to the horns of the Altar and there sacrifice and offer up our selves even unto our blouds if God call to it all our fat and entrails the inwards of our souls our hearts and all our inward spirits the fat of our estates our good works and best actions the best we have the best we can do all we have or are even at the Altar of our God with joy and gladness glad that we have any thing to serve him with any thing that he will accept that we have yet day and time to serve him that he has not cut us off in the midst of our days but
and joyful Resurrection But Christs grave 2. or Sepulchre has more in it than any else There sit Angels to instruct and comfort us there lie cloths to bind up our wounds there lies a napkin to wrap up our aking heads there is the fine linnen of the Saints to make us bright white garments for the Resurrection You may now descend into the grave with confidence it will not hurt you Christs body lying in it has taken away the stench and filth and horrour of it 'T is but an easie quiet bed to sleep on now and they that die in Christ do but sleep in him says St. Paul 1 Thes. ix 14. and rest there from their labours says St. Iohn Revel xiv 13. Come then and see the place and take the dimensions of your own graves thence Learn there how to lie down in death and learn there also how to rise again to die with Christ and to rise with him T is the principal Moral of the Text and the whole business of the day In other words to die to sin and live to righteousness that when we must lie down our selves we may lie down in peace and rise in glory I have thus run through all the Parts of the Text. And now I hope I may say with the Angel I know ye also seek Iesus that was crucified and are come hither to that purpose But I must not say with the Angel He is not here He is here in his Word Here in his Sacraments Here in his poor members Ye see him go before you when ye see those poor ghosts walk you hear him when you hear his Word or read or preacht You even feel him in the blessed Sacraments when you receive them worthily The eyes and ears and hands of your bodies do not cannot but your souls may find see and him in them all Some of you I know are come hither even to seek his body too to pour out your souls upon it and at you holy Sepulchre revive the remembrance of the crucified Iesus yet take heed you there seek him as you ought Not the living among the dead I hope Not the dead elements only or them so as if they were corporally himself No He is risen and gone quite off the earth as to his corporal presence All now is spirit though Spirit and Truth too truly there though not corporally He is risen and our thoughts must rise up after him and think higher of him now then so and yet beleive truly he is there So that I may speak the last words of the Text with greater advantage then they are here Come see the place where the Lord lies And come see the place too where he lay go into the grave though not seek him there Go into the grave and weep there that our sins they were that brought him thither Go into the grave and die there die with him that died for us breath out your souls in love for him who out of love died so for us Go into his grave and bury all our sins and vanities in that holy dust â— Go we into the grave and dwell there for ever rather than come out and sin again and be content if he see it fit to lie down there for him who there lay down for us Fill your daily meditations but now especially with his death and passion his agony and bloudy sweat his stripes and wounds and griefs and pains But dwell not always among the Tombes You come to seek him seek him then 1. where you may find him and that is says the Apostle at the right hand of God He is risen and gone thither And seek him 2. so as you may be sure find him Not to run out of the story seek him as these pious women did 1. Get early up about it hence forward watch and pray a little better he that seeks hâ—m early shall be sure to find him Seek him 2. couragiously be not afraid of a guard of Souldiers be not frighted at a grave nor fear though the earth it self shake and totter under you Go on with courage do your work be not afraid of a crucified Lord nor of any office not to be crucified for his service Seek him 3. with your holy balms and spices the sweet odours of holy purposes and the perfume of strong Resolutions the bitter Aloes of Repentance the Myrrhe of a patient and constant Faith the Oil of Charity the spicie perfumes of Prayers and Praises bring not so much as the scent of earth or of an unrepented sin about you seek him so as men may know you seek him know by your eyes and know by your hands and know by your knees and feet and all your postures and demeanors that you seek Iesus that was crucified let there be nothing vain or light or loose about you nothing but what becomes his Faith and Religion whom you seek nothing but what will adorn the Gospel of Christ. You that thus seek Iesus which was crucified shall not want an Angel at every turn to meet you to stand by support and comfort you in all your fears and sorrows nor to encourage your endeavours nor to assist you in your good works nor to preserve you from errors nor to inform you in truths nor to advance your hopes nor to confirm your faiths nor to do any thing you would desire You shall be sure to find him too whom your souls seek and He who this day rose from his own Sepulchre shall also raise up you from the death of sin first to the life of righteousness and from the life of righteousness one day to the life of glory when the Angel shall no longer guide us into the grave but out of it out of our Graves and Sepulchres into Heaven where we shall meet whole Choires of Angels to welcome and conduct us into the place where the Lord is where we shall behold even with the eyes of our bodies Iesus that was crucified sitting at the right hand of God and sit down there with him together in the glory of the Father To which He bring us who this day rose again to raise us thither Iesus which was crucified To whom though crucified to whom for that he was crucified and this day rose again to lift us up out of the graves of sins and miseries and griefs be all honour and power praise and glory both by Angels and Men this day henceforward and for ever Amen THE FIFTH SERMON UPON Easter Day 1 COR. xv 19. If in this life only we have hope in Christ we are of all men most miserable ANd if this Day had not been we had been so Miserable indeed and without hope of being other If Christ had not risen there had been no Resurrection and if no Resurrection no hope but here then most miserable we Christians to be sure who were sure to find nothing but hard usage here tribulation in this World and could expect no other or no better
and studies from the first of those tedious days and broken nights of studies of our exhausted spirits and neglected fortunes and preferments to attend our work to no purpose at all Thus besides those common miseries of a hopeless life with other Christians We have most vile dishonour and a whole lost life and a whole vain course of labour added to encrease our misery A third addition we have by the same Pen in this Epistle Chap. iv v. 9. and so forward to augment our misery beyond a Parallel We are men appointed unto death made a spectacle unto the World unto Angels unto Men fools for Christs sake weak and despised hungry and thirsty and naked and buffetted and without any certain dwelling place outed at any bodies pleasure labouring day and night reviled persecuted defamed by every tongue made the filth and off-scouring of the world and of all things even to this day ver 13. hated and envied of all kind of men the world hateth you says our Master for whose sake it does so S. Iohn xv 19. hated of all men said I yea hated of God too if our preaching be vain and there be no hope in Christ but here Miserable fools sure no such fools in the world again as we to endure all this in vain to place or keep our selves in so slavish so dishonourable so troublesom so afflictive so contemptible a condition when with the same or easier pains less cost fewer broken sleeps more worldly content larger liberties fuller friendships freer entertainments greater hopes we might take many several ways and courses of life more profitable more pleasurable more honourable Nor can we be so ignorant of our selves and parts many of us nor find we else any other reason to distrust but that we might in any other way promise to our selves as much power to mannage other means of thriving then Books and Papers as any others if we would apply our selves to the same ways and undertakings with them And had we no other hope but here you should quickly find we could do so were we not confident we serve a Master the Lord Christ whose service as it is perfect freedom so it is perfect honour whatever the world imagine it or please to call it were it not for the hope of a Resurrection when we shall find a sufficient recompence for all the affronts contempts and ill usages we suffer here where these ragged blacks shall be guilded over with the bright beams of glory where we whose office it is to turn many unto righteousness whatever be the success if we do our duty shall shine like Stars for ever and ever Dan. xii 3. So now you see the scene of the Text is altered quite there is evidence enough by our willingly and knowingly subjecting our selves to all these fore-mentioned sufferings that our hope in Christ is not only here and we no longer never miserable All before but a Supposition this the Truth which I told you should be the Second General though only summarily and exceeding briefly that Our hope the true Christians hope is not in Christ for this life only and therefore whoever is he to be sure is not miserable That our Hope is not only here is evident by so many signs that I shall only need but shew and name them as I pass We willingly suffer hardships bear restraints deny our freedoms debar our selves many lawful liberties lay by our hopes of worldly honour think not of the most profitable and probable preferments we contend to rigours and austerities we watch our paths we mark our steps we make scruples where the world makes none we accept restrictions in our lives that the worldling and gallant laugh at the whole business of our life is to be accepted of Christ our Saviour we remember his benefits we observe his days we believe his Resurrection and keep this Feast upon it we solemnize the memory of all his other glorious actions sufferings and mercies with all holy reverence and godly fear with thankfulness and love we hear his Word and study it we strive to do his will and fulfil his Commandements at every point passing by the satisfactions of our own inclinations and desires we receive his Sacraments and believe their power we by this days solemnity confess his rising and profess our own we leave all worldly interests for his bid adieu to all contentations which stand not with that which is in him we suffer any thing gladly for his sake to be counted fools and mad-men despised and trampled on revil'd and persecuted exil'd and tortur'd and slain for his sake for our hope in him for that we fear to displease him to lose his reward These are full manifesto's of the true Christians hope what it is he looks for what he means For who now can think by the very naming of these doings and sufferings truly acted and willingly undergone that our hope is either not in Christ or not in him beyond this life who so easily contemn this all the glories and pleasures of it and choose with deliberation and full consent that only in it which the world counts misery or affliction Especially if he but consider that we are not crazed men that do so but have our senses perfect our understanding clear clearer many of us than the greatest part even of understanding men the same passions with other men as sensible of any evils or afflictions naturally as any others and yet notwithstanding choose all this for our hopes sake in Christ only And when all these shall be new heapt and more imbittered to the Ministers of the Gospel above others through the spite of the world and the malice of the Devil on purpose to drive them from their hope and they daily see and know it are they such miserable fools and mad-men think you not only to perswade others to these courses but themselves also so readily to undergo them when they might enjoy all liberties and pleasures at an easier rate as well as others did they not verily believe and hope and even see and feel already by evident testimonies both within and without an abundant recompence hovering over them laid up for them superabundant in a Resurrection World now do thy worst against us thou canst not make us miserable do all thou canst not miserable at all We scorn thy spite We contemn thy malice We shall have another world when thou art none we shall out-live thy malice thy self Whilst tâ—ou art in thy greatest pride and glory Lo we trample on thee and when thou thinkest thou hast laid both us and all our honour in the dust we are above thee thou art made our foot-stool and thou thy self as scornfully as now thou look'st upon us shalt be one day forc'd to vomit up those morsels of us which thou hast â—wallowed and will 't thou nill't thou bring all our scatterâ—d aâ—â—es aâ—d least atomes of our meanest parts together and humbly offer
ever This last indeed is beyond proportion eternity for time all blessings for a few Precepts the wine of Angels for abstinence from the bloud of the Vine for want of houses upon earth eternal dwellings in the heavens You see the Reward is full of blessings I shall observe their triple proportion in running over them 1. Such then first is the Reward of their Obedience that it lengthens days The world thinks it shortens them if by it you take away any thing from your flesh bate any thing of your diet either in quantity or quality when the King or Church commands to do so 'T was not so here and without doubt it is not Obedience hath the promise of length of days in the Commandment 'T was the reason that Ionadab gave his Sons to obey him ver 7. That you may live many days It was a blessing of long days upon themselves That 's the First But it ends not so Upon their children too reaches to them is a blessing of succession This is to live beyond our selves to sprout afresh out of the dust to have posterity And a Posterity that shall not fail wither or crumble away that 's more If it be a male succession 't is more still Non deficiet vir not a man fail you Female generations lose the name and so the succession fails even while it lasts It does almost so when it passeth into a collateral line This fails not that way neither Not vir de stirpe it continues in a direct line from the root Tremellius's Translation sets it higher Non exscindetur vir Of all this Progeny there shall not so much as a man be cut off Die they must by the necessity of nature but not a man cut off by violence that however it far'd with the captive Jews in Babylon not any of these should fail there but return to their Tents in peace that a fair and even succession it should be that after many days pass on calmly and quietly to their Fathers tombs in peace gathered to their Fathers 'T is well this such a blessing upon Posterity But when not only succeeding generations participate the blessing but Ionadab and his Father Rechab too passed Ancestors receive a new accession of glory by it this is a blessing not upon the Sons only but upon deceased Fathers too And all this you may look for upon the like obedience A long life a lasting a continued a male a lineal an unblemish'd Posterity all redounding back again to your own glory This the first proportion that which is given for your Obedience to your Father 2. The second is greater stans in conspectu a Posterity high enough to be seen placed in the eye of the world men famous and renowned in their Generations This is but to stand on high before the Kings and Princes of the earth In conspectu meo is higher that stands before God a Posterity as virtuous as honourable Stand before him and in place near him near his Sanctuary the place of his presence plac'd there so it seems 1 Chron. ii 5. Placed on high and near him as near as the title of Gods can make them made Judges of the earth so stare in conspectu is sometimes interpreted This is a second proportion answering to their obedience to commands They shall be Commanders Under command they kept now they are above it above the people equal with the Princes of the earth A famous a pious an honourable Posterity the second reward of Obedience 3. All this is much exceeding much Yet honour and virtue are created things and therefore mutable may fail at last Theirs shall not Stans in conspectu In honour they shall be and in honour they shall stand In virtue they shall be and in virtue they shall stand standing is a posture of continuance Stand and stand in his sight dear as the apple of his eye That must not be touched no more must they and then nothing can change them to be sure Cunctis diebus puts all out of question They shall stand so all their days says the Text. What speak I of days Stand so for ever continue ever Christians succeed into their order and obedience they survive into Christians live in them for ever When succession shall have done successive motions have their periods and all days shall have an end yet then Ionadab shall not want a man to stand then before him and see his face for ever This is indeed the last Reward a firm a perpetual an eternal succession And now we are come up to the tops of the Mountains the everlasting hills Eternity is a Circle and there we wind about in everlasting rounds There we turn about to the beginning of the verse the Lord speaking and confirming all that so the certainty may embrace with the eternity That you may see I tell you no more than God himself will make good Thus saith the Lords of Hosts the God of Israel He hath promised it and shall he not bring it to pass He has said it and shall it not be done Said it by his Prophet and Prophesie though it sometime wants light yet never certainty He engageth his honour Thus saith the Lord Kings will not fail upon the word of their honour He engageth his power Thus saith the Lord of Hosts he that doth what he will in heaven and earth He engageth his goodness his tried experienced goodness Thus saith the God of Israel their God who can witness he never broke his promise nor fail'd his word But doth God take care only for the Rechabites Or says he it for your sake too For yours also doubtless 't is the Reward of Obedience where ere it is found as it is in the Text. Will you give me leave to enquire Has the King at any time commanded some of your superfluities and has he obtain'd them have you been content to part with any of your delights in diet apparel in your houses to endure some abridgments to obey him to supply him Have the Inferiour Magistrates demanded the execution of the Laws and have you assisted them Has the Church required your presence your order and assistance for I speak not now of your private Fathers and can you say with these Rechabites we have obeyed and kept all their Precepts and done according to all that hath been commanded us Then and not till then dare I warrant you You and your seed shall stand before him for ever For it is not a Reward only to private and personal obedience but the obedience of Cities of Nations too Obedient Cities and Kingdoms as well as Families shall not want men to stand before him for ever but disobedient and rebellious shall For Kingdoms Cities and Countries have their fates and when they have rent this bond of union that kept them to their head they must expect their Funerals You then to look to it Remember that of the Prophet How is the faithful City become a harlot