Paschal lamb was on this day slain in the evening of the world before as another Moses he could deliver us from hels Pharoh and sins slavery Now the waters of Noah are falling and we are to enter into the wooden ark of his CROSSE the bloud of this our Abel slain by his brethren calling and inviting us to expect and enjoy better things from which though the Tribs run Let us run to seek him and know where he is laid to carry him into the more proper sepulâ—ure of hearts and consciences HE shall drink is prophetical and in the Gospel accomplishment it is that he gave up the Ghost that he was bruised in Genesis or that he washed his cloaths in the blood of the grap with Iacob is with the Evangelist his drops of blood Adams coat made him of the skin of those beasts killed for sacrifice is in the mystery robs of righteousnesse made by faith in the merits of his death for dy he must since Isaac was offered and upon a tree for Adam sayes if enquir'd he eat of the tree Abraham will testifie that he must bear his own CROSSE for Isaac bore the wood Iacob assures he must dy in the open field for there he saw the ladder and visions of God he must be nailed and then lifted up upon the CROSSE for Moses lifted up the Serpent upon a Pol he must be sold at a smal price for Zachary saw him vallued he must dy among thieves for he was numbred among transgressours he was also to ly in Iosephs tomb for he made his grave with the Rich Isa. 53. He shall shews futurity i. e. that it was to be done and let the mystery of the bloody Sacrifices be vewed this draught is foretold yea the rites of the heiser Numb 19. respects the sublime work of Christs death and if Mathew be enquir'd he saw all this done nay himself and Moses spake of what he should suffer at Ierusalem YET let none expound this shall as denoting compulsion or hinting coaction as though he did not consent for though by Fâ—ther let this cup passe from me he seem to savour himself and to plead from fear from infiâ—mity yet not my will but thine be done is from the spirit the first instructing what he was to suffer even terrible things in this red sea the other what we ought to do when encountering hazard even embrace them saying welcome be the will of God not repineing or starting back from the burthen so as with the Romans to have us goaded forward as unwilling of the CROSSE or pricked to march on as slaves were whence that phrase to kick against the pricks but chearfully to undergo what God thinks fit to lay upon us for though there was a necessity that Christ should dy in respect of the intended end for our redemption and of the Father in respect of Iustice against sin and as Christ before as man he could enter into glory yet still not my will but thine be done is a strong reserve against all objections proveing he was not dispirited in himself but teaching us his Disciples least raveings dispair in cups of adversity should cause a disrelishment of the sweetnesse kindnesse and good things of God THE Father sayes he shall the Son sayes I will for a mans consent was appended to his sin so must his Saviours assent be obtained for it's remission as it was not only in the garden but in the manger all the parts and changes of his life being but as so many little deaths or draughts before his large one upon the CROSSE a potion which he saw prepared and appointed in all it's ingredients and yet not withstanding drank of it giving his back to the smiter saying to the Traitor what thou doest die quickly the words not of a desperate but of a prepared man even so Father because it seemed good in thy sight THE Scripture speaks of his flying from place to place yet not fear of dying but care to dy at his hour is to be understood an unwillingnesse to work miracles at mans pleasure that is at mans lust and that precept arise take the young Child and his Mother and flee into Egypt to passe the application thereof unto that law thou shalt not seeth a Kid in his Mothers milk Exod. 23.18 if he were not to be killed young the charge insinuats a pilgrimage rather then a flight for out of Egypt was GOD to call his Son and that his escape from other place was not principled from fear is deducible from this that afterward he chused to dy more shamefully publickly and more tormentingly then any death formerly his enemies had forecasted he resolving to dy not by necessity debility or weaknesse these having no hand in his death as his loud cry at his yeelding up of the Spirit cleareth discovering such a degree of divine vertue that the Centurion impungs all proffers enervats all accusations in this one truth truly this was the Son of God WE read of some who could sleep when they pleased and wake at the same time as Henry the 4 of France but Christ can dy when he will and untill he will he will not passing through the midst of his haters and escapeing he having only power to lay down his life and at his own appointed time laid it down HENCE it 's not to be inferred that he was not killed by the Jews for it is a truth he was though not as other men in whom things natural are not subject to the will as the conjunction or separation of the soul with the body for then is a man said to be killed or murthered when that is done or suffered which in it self and in nature did or naturally doth produce that which is called death Now Christ had a will in spite of his enemies to cede or not to yeeld to death as he pleased but because they put upon him such apt means of destruction and tendencies to dissolution it pleased him to yeeld unto death having really suffered so much as in nature might have procured death in them who were purely natural and meeâ— men therefore dyed he before the thieves becausâ— he would therefore also before the thieves because he had suffered by watching fasting it's possible bleeding since we read not of their removeing the thorny crown his scorning also and reproach adding to his langour and in Pilat's wonder Hastning his death before their's so that with Stephen it is to be attested that they viz. the Iews were of him the just one the betrayers and the murtherers THE pronown He is personally to be understood He that is the Lord the second person shall drink therefore He that is again himself God shall lift up his head He that is the man shall drink therefore He that is the Father shall lift up his head and in this Mystery of Godliness of the passion we are not to separate what the Father and Spirit hath joyned together viz. God and
must not be reckoned among the faithfull but as uncircumcised be deny'd entrance into the holy temple the holy Citty holy IESVS being only King of the Iews that is of the Circumcision not of the letter but of the Spirit not of the Body but of the Inward-man and the precept being given to Ioshua intimats that as death and lust enter'd upon all by one MAN we are not free from either untill by his Antityp Iesus we be redeemed from our actual or original transgression by applying faithfully his life and bloud as expiatory for sin denying ungodliness and worldly lusts which is a deliverance from our vain conversation and in one sense a being crucified to the world and in another Ciâ—cumcised in our foreskin they being with some as it superfluous and no way necessary for felicitating soul or body THE Hebrews say Sem was born circumcis'd and he was happy but that the foreskin is not necessary is figured in the eight day seven being allowed in proportion and revolution of time to all in common but the right is that eternal day expected by the Elect and forestall'd already in those occult joys which emerge from liveing Soberly Righteously and Godlily in this present world and their names being written in heaven contemplats upon the felicity their Spirit shall possesse the week of this wearisome world being brought to its final period IT is said of Severus that no day passed wherein he did not something that was good and beneficial to others and without much arguing its evident how soon our Lord amply discovers earnestnesse passionatly to offer himself a Lamb indeed for the sins of the world in his yeelding so easily so suddenly to breath a vein as a wise Physician for the cure of his mystical body now in a Spiritual raveing and sinfull feaverish distemper Man go thou and do thou likewise do good and yet more good and by whom thou art accounted base of them at last thou shalt be had in honour God incarnat having here begun to lay down his life for thee be not ashamed to lay it down for another at least estimat what can be done for thy Brother and reckon that to be a debt due from thy Saviours stupendious humility WE mistake if we conclude our selves heavenly born untill as heaven we influence the Earth with benign aspects and Eight times or days or duties must passe over us before we ought to repute our selves of the seed of the faithfull or circumcis'd for in the opinion of Holy Bernard we must first be just in our dealings with men he who would raise high must build low and Iacobs ladder had its foot on the Earth another is the avoiding of Fellowship with evil men Christ was separate from sinners and his followers must hate the Congregation of wicked doers A third is watchfulnesse and observance of Enemies Our Saviour not being ignorant of Satans devices disappointed his stratagems he left him unresolved of his being the Son of God in the wilderness and of his wanting original sin by Circumcision in the Cradle and in both prevail'd Another is Sobriety as becometh men the Believers life is a warfare and if lust pleasure or cares of this world overcharge that day may come unawares upon us Luk. 21.34 Another is patience in all things we suffer among men for a few evill days we must neither with Cato put out our lives nor with Thrasillus run out of our wits but keeping a good heart we shall never want a place not to say a whole wherein to hide our head Another is Humility Our Lord humbled himself to the Death and that the soul with Mary be exalted Remember he visited her in her low estate Luk. 1.48 The seventh is Piety and Devotion in which by contemplation the Chilâ— of Grace celebrating a Sabbath by resting from works of sin and walking with God ought not to be reckon'd a Son of Belial but as on the eight day declared by the Angel of a good Conscience or rather is by the Priest of the new Testament called the Son of God and gets a new name which none knoweth but he that hath it Revel 2.17 THERE are who will have the eight day to imply the eight ages of the world reckoning the first from Adam to Noa the next from him to Abraham the third from him to Moses the fourth from him to David the fifth from David to Christ the sixâ—h from Christ to the end of the world the seventh to the Dead the eight represents the Resurrection at which time all the true soâ—s of the Faithfull shall receive their true name and true inheritance in being saved from their sins and approved for their Sanctity But the more sound and far more probable ground for fixing upon the eight-day was because of the infants strength being then more able to bear the sharpnesse and smart of the knife then when newly born and yet not after the eight day for they growing stronger and imagination more forcible the pain had been greater that time was therefore chosen when the skin as more tender could renew and repair it self but it is nice that to this day the Iews circumcise none but on the eight day that is to say never at night however it be it 's said that the pain is greatest on the third day nature tending then to a healing for which cause Simeon and Levi slew the Shechemits according to which its given out that the three offended in each sin viz. our selves our neighbour and our God the third and last is the forest and its remembrance most dejecting as appears from Davids confession in matter of Vriah and Iosephs admiration in the temptation of his Mistris THOVGH I conjecture not that the eâ—ght day was allowed for the body of the infant to be inflenc'd by the seven planets yet according to the Doctor of that Philosophy concluding the sun to operat upon the head and heart we may alludingly teach that the beams of the sun of Righteousness must shine and operaâ— upon the head heart of Adams Sons before they can have a living Soul or be brought forth in the second birth yet let none pin their abideing in pollution upon God for the Sun beams shine in the Ministry of the Gospel but many as the swine in a hot day tumbles the more in the pudle and what is vitiously observed of circumcised nations as Egyptians Saracens that no people is more lascivious may shamefully be applied to Christians none being more filthy more unclean then they who have been washed being the more defi'd thereby that they commend it yet mockingly rise not from forbidden pleasures from condemn'd delights Mahomet in a great measureâ— encourageing those passions allays the guilt of his Disciples but being discharged by Christ by Christians are to be the more abhorred THE Iews circumcised but in one part and that part by which the whole body is most defiled where lust and luxury tyranniz'd and
born that is the promised Messiah in whom all the Kingdoms of the earth is and was to be blessed therefore in no Nation is there ground to despair AND though some degenerat from these their religious Gentile Ancestors either by loyttering at home in their carnal security purposing neither to take pains for nor travel after salvation or play at the door in their superstitious formal idolatry or Debauching within by their scandals and impure deportment yet having wise Preachers experienc'd in the study of heavenly Scriptures which as the star over the house shew where Christ is to be found let us unite in devotion and being faithful with the Saints part with whatever lust is dear and sweet knowing it is our wisdom so to do being Christ and his Gospel are above the price of all lusts though supposed Rubies LET Herod be troubled and great men moved against submission to the scepter of Christ for touch the Mountains they will smoak and Jerusalems inhabitants be in an uproar each one about his particular concern suggesting trouble and war by changeing of Kings and Governours upon which in all probability their fear was grounded for none went with the Magi from Ierusalem either fearing to appear despairing of successe or for such like cause yet this is but the course of wordly wisdom which being Earthly sensual is to be avoided by the Man of God whom neither Herodians of ambition nor Ierusalemits of pannick fear so far shal obscure wisdom or occasion defiling of conscience as to make him afraid of or tremble to hear of Christs approach but rather calleth why tarrieth the wheels of his Chariot having a desire to be with Christ obeys that sound of heaven the charge of Ierusalem his Mother the Church going forth to meet this King Cant. 3 11. now crowned in his cradle and having heard of this in Ephrata seeks and finds him in the wood of the Cratch and ark of the Church rejoyceing as they that find rich treasure and good reason for he is found in Bethlehem i. e. the house of bread and under that notion implys all happinesse to his visitants to his Receivers the tittle of life adding Eternity to his crums which when enjoyed the snars of death are avoided AS these Magi left Ierusalem a crafty Herod the skilfull Scribs who durst not deny what the Scripture recorded yet shuned to believe what the Wise revealed bringing damnation upon their souls the more speedily for their base ingratitude the more desparingly for their great knowledge the more inexcusably for dissembling with Herod so let us relinquish and turn our backs upon those Sirens stopping our ears against the songs and counsels devices secrets that by the wicked witty the demure in hypocrisy the knowing in disobedience are laid any way to debar us from the regular path of Gods revealed will in persuance of enjoying that blessed sight which is in the star light of a promise offered to us how difficult soever it may seem to flesh and bloud leaving the politick and carnal to their Interrogatories their Questions their fears their scruples what may be what shall be rather then what is to be done things which is to be feared in our days have made our Lord to go further from us then he was once dare I name that place to be in Egypt HERODS Hypocrisie made him promise adoration his timidity made him search and ask not where the King of the Iews but where Christ should be born the Question to the Iews is made in privat by the Gentiles it 's made in publick the reply represents and infers the Jews to have answered where our Saviour not where their's was to be born because they believed not in him nor rejoyced at his birth nor travel'd to his lodging and at this day for unbelief they are a scatter'd people through the earth still beholding that faith published and gloried in unto which they are enemies which no doubt adds to their torture shame despondency and grief having neither Temple Priest nor sacrifice of their own as other Nations yea hardly retaining their name but by a few absurd and ridiculous ceremonies for which being derided by all Nations and accounted murtherers Iesus being deemed innocent increaseth their astonishment and is reckoned by Travellers the formal cause of that pregnancy or rather subtility of wit which proverbialy is applied unto them their Religion putting them under a general odium they are driven to help them-selves by base shifts whereby bandyting themselves against the rest of mankind they are better studyed in malice and mischief then other men for which each Visier and Basha of state in Turky keeps a Iew of his privy Council by whose malice wit experience intelligence it 's thought most of that mischief is contrived which is executed upon Christendome yet at the same time that Iew is so hated that would I might die a Iew if this be so is one great curse in Turky and he dare not yea cannot become Turk unlesse first Christ be acknowledged a true Prophet which still must edge his envy and more ferment his spite IT is said one of these Magi was a Black Moor and master-painter limns accordingly but I shall not swear to the truth hereof yet there can be no danger to maintain to such who credite the report that in our addresses unto Christ the outward appearance the difference of or about things external the clearness of the souls knowledge or doubtings in the bosome blacknesse of the soul contracted by fear and horrour or dwelling in the torrid zone of persecution affliction or desertion as it ought not to deter from the embracements of our Lord in the house of the Church so neither in others should it represent any cause of interrupting their well intended progresse in those religious duties of prostration or adoration since the Saviour of the world is an Advocaâ— with the Father speaking peace and shal accept of their attendance before the throne in good and comfortable words as be of good chear thy sins are forgiven whereby they shal not only be cloathed in white but like David have a goodly and ruddy countenance that is be well favoured in the serenity of a good conscience marching forward toward their own because desired country with as large strids of zeal affection and discourse as amply how and which way their service was accepted prayers heard doubts cleared as any of them whose complexion i. e. whose soul at fiâ—st setting out was of a more amiable colour or allureing temper ARE there not persons who with the Scribs can readily inform where Christ should be born and that he is to be believed upon in faith working by Love can talk of the Kingdom of God tasting the powers of the world to come by many fathoms go deeper in the speculative parts of Divinity speaking as if they had seen the Trinity talked with God first take wing and then flee out of the sight of ordinary capacities
occasioned by debates and quarrels which our Saviour so prevented that when Iudas asked Master is it I least his silence should have betrayd Iudas the answer was thou sayst it i. e thou hast said it not I thou condemns or betrays thy self not I. WHEN the band told him they were seeking Iesus being strengthned by an Angel Michael say some he being Captain of the Lords host Revel 12. Gabriel say others the messenger for his birth and his name importing the strength of God or the man of God fittest therefore to comfort God Man being I say strengthned by him both in a natural way by food as is thought and Ghostly Counsel he told them I am he they not knowing his voice discovered not his person untill he pointed out himself which voice made them affraid letting go forth so much divine vertue from his face mouth and eyes as to make them fall before him through fear though armed their knees as no creature is being not able to support them when conspiring against God unlesse even God whom they oppose let out of his clemency some emanations of beaming power to uphold them respiting them from that grave that death that hell which waits upon them in and after their sinful complyance with paultry lust to reclaim men when convinced by wonders or put to straits from the errour of their ways as here was done when they came as in the Psalms to eat up his flesh in their stumbling and falling yet the second time he suffâ—red himself to be taken checking them for their delay and ordering his Disciples freedom to goe away John 18. the set time of his departure being come his hour being come and all things near to be fulfilled touching his delivery to the Gentiles he hasted as the Sun unto his setting being judged and condemned in one night and that the first of his apprehension whereas ordinary judgement and sitting in judgement by law use and custome in other cases among the Jews was still in the morning Ier. 21. Eccle. 10. GIDEON trying the valour or cowardice of his Army was ordered to observe at the water who lapped and who bowed down such as bowed were in probability the stoutest not fearing the enemy and those that lapped the more fearful not dareing to stoup for drink if the lappers discovered Zeal shewing earnestnesse for fight or those who bowed down wearinesse inâ—flight or whether the lappers were the most cowardly and chosen therefore I disput not this is sure that our Lord ran and drank that is hasted to his sufferings and suffered with hast dying in the 33. year of his age resolving not to be old least the world should dy in sin and men go to the grave their bones full of the sin of their youth and let all the ages of the Universal world be reveiwed it will be found from the vexations in them that of all things next being born it 's best to dy betimes was a true saying of the Philosopher but the sins in them and temptations to sin encreasing a hundreth fold the dotage of the world being more encumbred and plagued with perillous times the end of life being also glory to be translated by death with Enoch to be taken up to God early is a blessing with Divines THE first that tasted of death was Abel he was accepted of God and was in heaven in the â—â—our of his youth not tasting not knowing of old age a center of diseases a very treasure continually emptying it self of Rheums Catarrhs defluctions gouts hydropsies gravels to the tormenting of men all which to evite as Ioseph stood before Pharaoh being thirty years old our Saviour beginning to be about the same age stood up preaching of plentiful times for spiritual food for the twelve hours of the day but â—ight shall come says he and then no man shall work in which time if the years of plenty be remembred it shall only make the hunger of the damned the more biting which he prophesied of and forwarned in such zeal that in or about three years he finished the work that was given him to do which was to take away the sins of the world sins both of soul and body defraying the one in being heavy to the death the other in bearing death and the instrument of his death for he carryed his CROSSE chusing that death before Iohn the Baptists sword or Isaias saw makeing it as the tree of life to stand in the midst of the Church communicating it's vertue fruit and shade for life and salvation to all the world about no deadly weapon being capable to sense the fruit of his death nor answer the typs thereof so well as that OVR Lords CROSSE being David's shepherds staff Noach's ark Samson's gates Isaac's wood Iacob's ladder Moses pol Esdras pulpit the Spouses palm tree Phineas spear slâ—ying the Zimri of thoughts pollution and Cosbi the inventer of lyes for such almost are their names by interpretation that the plague might be stayed from the people which had been brought among them by he counsel of the first Balaam that is destroyer of the people the Devil by a woman in place whereof the CROSSE affoordeth life and health by beholding it as the Iews the Serpent to be cured giving life in opening our eyes as the honey on Ionathans rod to see pursue and overtake our enemies all by his death the immensurable pains whereof with infinit patience he endured being the more bittering that it was lingering for the removing of that guilt which by mans dallying with and delightfulnesse in sin had been contracted WHAT he did typically here viz. drink and really afterwards did viz. dy must Mystically by all his members be followed the first condition of Christianity being self denyal and that unto death for to that must his steps be followed Pet. 1.2 we have in much pleasure drank of the goblets of Satans mixing to expiat which the black Cedron waters of mortification must be tasted going forwards with him to Gethsemane by interpretation a fat or plentiful valley as affoording especially when Christ is in it abundance of good things new and old new for pleasure old for health for though in the gardens of earthly paradise whence sin had it's rise there may be pleasant fruits they are but seemingly so and if not so they are only so that is pleasant whereas this garden hath store of all manner of all good things for all purposes times and seasons Christs bloudy sweat having watered it for excellent products the Universe being but a wildernesse when compared to those fragrancies wherewith the garden of the Church is planted replenished which to him who fals in a spiritual agony as Christ religious conflicts and in earnest sweats in the resistance of the old man that he may do all according to the will of God shall from heaven be strengthned as he by an Angel and know that Grace is sufficient for him and in that garden shall find from
the soul for in ordinary law the money was neither his nor their's to whom he gave it being the price of the highest sacriledge and of which as of the censures of Dathan and Abiram God was to have been heir and by consequence the poor which the consciences of the Scribs knew and therefore laid it out upon and for strangers as their own charity he makeing no confession of his former theifts discovered not the manner of his apprehension hâ—â—ged himself a sad ending a fearful close a dismal evening of such a fair day as the Apostleship presented to him IT is much to purchase but a greater mercy to secure goodnesse and grace if therefore there be any good thoughts this day for Christ saying if it be so why am I thus with Peter sink not for fear with him is love and forgivenesse with Iudas sell him not for greed let not the cares pelf or trash of this world chock that good seed remembring that Peter and Iohn was only sent to prepare the passeover before he suffered the first signifieth a rock the other grace and such as are established by grace in their heart are only they with whom Christ the truth of the passeover shall be found for because with the cup of remission of sin which shall in the evening of their days as the bloudy mark secure them from the destroying Angel FRIENDSHIP of old was effiged bodily with an open side discovering the very frame figure and position of the heart without which it was concluded true amity and fellowship could not be secured and is not true kindnesse represented on the CROSSE where bodily our Lord hung with a peirced side not only shewing but the heart emptying it self unto us pouring forth bloud and water not blood only for justification as by beasts slain under the Law but water also for purifying the vessels of the young men that they be holy and this visibly from the heart being sub dio of the Brook that is of the field not the wells of a house dying that is drinking at Ierusalem a publick City at a passeover a holy feast not in the town but on a mount not privatly massacred but publickly adjudged by Pontius Pilat not in the Temple by Tumults least Jews should plead a priveledge but in the open Air by the hands of the Gentiles for purifying of the air from the defilments of both Nations clearing it also that he dyed for both and is as clear as the parting of his garments which yet being divided in four equal parts projects his merits to be open to be applied by many in the four quarters of the world that in the self same day wherein there passed four glorious occurences eminent passages in relation to the Church the day of his death though at long distance being the selfsame day in which Abraham was called from Vr of the Caldeans in which the Israelits were called out of Egypt with whom went a mixed multitude and in which the decree went forth to build the holy City to which the Gentiles contributed these three meeting with this according to the time of the passeover and the best computation denoteth the general influence his Death the last of the famous four hath upon all the world and in evidence whereof he would not dy a privat death chusing rather to drink of the brook in the sight of the Nations that is in the way IT is said he was crucified with his back to the citty as if his prophannesse had been so great that his face was not worthy to behold their holy Temple but was it not if true a shrewd sign of the fulfilling of that prophesy I will shew them the back and not the face in the day of their calamity Je. 18 â— hath so long taken his countenance from them that that wherwith they apbraided Iesus of his being a Friend to publicans to sinners is now their greatest and most ordinary employment in point of trust among the Turks they being under that disgrace that in no Nation are they martial'd or embodyed in an army for the field and as they alwayes resisted the Holy Ghost and became the murtherers of the just one still they persist in that obduration seeking the bloud of his followers and Disciples polluting in their desperate malice the pure annual celebration of this our Lords death with crucifying to death Christian children in derision of our Saviour and oft to their own destruction in the shedding of their own bloud as murtherers and banishing their posterity as the vilest of miscreants as from England France and many other places IT is stupendious what is recorded touching that mystery of iniquity the necessity the Jews are in of haveing Christian blood a secret not known to many Rabbies discovered but An Dom. 1500. by a converted Rabbi of Ratisbon avouching that they at point of death annoint the sick with Christian blood in these words If he who is promised in the Law and Prophets be already come and Jesus who was erucifi'd be the true Messiah let the blood of this innocent man who dyed with faith in him wash thee from all thy sins and also conduct thee to Eternal life So that his blood upon them among them and by them triumphs AND of old after the destruction of Jerusalem those of Tiberias would whisper into the ears of their dying relations believe in Jesus of Nazareth who was crucified whom our Princes slew upon the CROSSE for he is come and will judge thee at the last day SO that yet he lives his drinking being but in the way Everlastingnesse or Eternity having no power upon his sufferings for by this phrase Way understand the brevity of his passion being but to taste of death which as a sleepy drench a potion of popy water had a while dominion over him and then he awaked to their shame sorrow and astonishment as the wisest of them at this day declare observing since his death their desolation finding no term of their captivity as in the other two nor promise of a third return to Canaan which either from policy or conscience made those Iews who of late An. Dom. 1666. had the eyes of the world upon them pretending to a restauration give out that they were the posterity of the ten Tribs carried away into Babylon who never returned and not of the two who did and therefore not the successors of such who put Iesus the Son of Mary to death which yet did not hold him for wanting sin whereby the dead are fettered in their graves he first stouped drank dyed and then lift up his head it being impossible for death to retain him because of innocence BVT as at his death his very disciples were offended that is in a Scripture sense stumbled at the Crosse and it 's not to be questioned but something of doubting entered into Maries soul as if all her hopes memorials relations revelations about her Sons kingship Government
of the people yet united and agreed against him let us for his sake not fal out with one another but agree to crucifie those lusts of envy whispering uncleannesse back-biting which war against the Church WE are not graduaâ—s in all Arts knowing but in part and ought not to be positive in our determining Christ is dead leaving us an example of humility seldom found in the Chambers of the Censorious this day we preach of our freedome from the curse of the â—aw and I charge by the Lord Iesus judge of quick and dead and who before Pontius Pilat witnessed a good confession curse not the day for us nor us for the day cry out rather with Tremel that famous Iew when demanded at his death if he continued Christian Jewish converts though to the degree of Priest-hood being to be suspected answered in detestation of his cursed country-men let Christ live and Barâ—abas be crucified AS Kings judge not their Crowns sufficiently honourable without the CROSSE shewing it's victory and conquest be on the top thereof judge your worth to be of no worth if not virâ—uated by the doctrine thereof whereby as Friends or Sons we shal have happinesse in receiving or understanding the nature and wealth of these legacies he left his relations Leaving on the CROSSE Persecution to his Apostles Peace to his disciples his body to the Iudge his Garment to the souldiers if they were such which is doubted being rather servants to the executioners and called souldiers in a general way as armed and guarding him for death the number four makeing it probable his Mother to his beloved Paradise to the thâ—ef and his Spirit to his Father which last shall not be received if not attended with Marâ—s tears Iohns respect Theifs confession Ioseph of Arimathea's a Jew his justice Simon of Cyrene a gentile his asistance when Christ in his poor flock is at a pinch with Christs own Purity Humility and Love which alone and together shall cause thy conclamatum est or consummatumest thy end to be happy for then it s finished i. e. the Law and Prophets in thy obedience and the desire of the holy Angels in thy conversion BVT whereas some think Romes doctrine is here asserted alleadging we symbolize with Papists know it is not Romish though taught at Rome but the doctrine of the Church taught in the purest times that were and of the Greek Church that is enemies to Rome more then we and as the Iews made Christs death the medium or mean to keep the Romans from them and it proved the very cause that brought them it 's evident the Reformed Church might say to such concluders for this and several other positions and inferences verily verily one of you shall betray me c. THANKFVLNES for our mercies in enjoying the truths of the Gospel might be more becomeing that our eyes might be towards him for Grace Mercy and peace from his merits blood and wounds and what ever properly may be produced and effected by them walking after that light shewn us by oyl from him the olive in the religious performance of Borgius Duke of Gant who seven times a day presented himself before God praying for seven gifts conform to that seven times our Saviour shed blood desireing for the honour of the Circumcision to attain wisdom and chastity for what he shed in the garden knowledge and abstinence for what he shed in being scourged tendernesse and charity for what he shed when crowned with thorns humility and fear what he shed when his hands were nailed counsel and compassion for what he shed when his fâ—et were pierced courage and perseverance and for the blood which issuâ—d from his side godâ—inesse and patience that being therewith sprinkled seven times as the leaper under the Law he might be pronounced clean that as Christ himself said when I am lifted up I will draw all men unto me he might do that all in men that is all spirits souls and bodies being raised that as sinners we may detest our follies as penitents receive hope as Iust prepare for the Crosse apprehending with all Saints the extent of the love of God revealed by it answering in carriage and manners to our Saviours triumvirat the three beheld him in the garden having Peters confession owning him for the Son of God Iohns affection in standing by him to the last Iames devotion in fervent calling upon him for it 's said his knees were hard as a camels by frequent kneeling in prayer by which despair being closed up there shall never be cause finally to say my God my God why hast thou forsaken me FORSAKEN may be Ierusalems proper name as it was once her nick-or by-name Isa. 62.4 once the Ioy now the scorn of the whole earth formerly for her inhabitants delight and to Forrengers admiration her coasts furnished her with abundance of necessaries of delights her meadows storing her with milk her woods sweetning that milk with honey her vallies storing her with wheat and barley her mountains as high in charity as in height though brassy bowelld out of compassion heated themselves and in case of reluctancy did beat and knock one another that she might have plenty of mettal for her strengthning 8. Deut. 9. And she her self thinking it dishonourable always to take gâ—ve them again gold silver pretious gums spices and honour in such plenty that Israel became the glory of all the Lands Eze. 20.6 Yet now hath not where withall to buy her self bread save what relats to our glorious Saviour his sepulchre and it's temple being the greatest ornament within or without her walls besides which so insignificant is her poâ—t that when Selymus the Turkish Emperour came on purpose to behold so fam'd a place he almost disdained to take on nights logding within her avenues and quarters her pristine and Jewish glory lying contemptibly in the dust the very ground where Solomons temple stood being covered with a Mahomeâ—an Mosk into which if any Iew enter he is certain to meet with death at his comeing out AT such a distance hath her Lord husband put her for multiplyed adulteries and so tarâ—ly hath he drawn up her bill of divorce that neither the Art power reason indulgence graets priviledges Heathens Egyptians Iews Christians Turks could ever cause her have a good coat a clear face much lesse a fair one Christianity was at much pains for pitys sake to have her restored to her Lords bed and for fourscore years was their Kings and Patriarchs of Jerusalem in Jerusalem fighting for and preaching up our Lord Jesus but in the most perswasive entreatings and more earnest solicitations I mean their bloodiest and most chargeable encounters to preserve her there were seen and heard almost as many hundreths of terrible visions astonishing cracks and sights in the Heaven Earth and Air evidenceing heavens dissent from such amicable proposals God resolving in probability to make her a-cast-away from Royalty since she crucified her King having only
bound hand and foot with grave cloaths being afterward to wear the same robes not so Christ death having no more dominion over him Rom. 6. being swallowed up in victory as Moses rod swallowed up those of the Magicians as the wide Ocean doth the smal drop in which it is to be more seen as the Sun the dark cloud which it either scatters or illuminats THIS Lyon of the tribe of Iudah overcomeing that devourer of men even in the grave his deepest den resolving from first to last for conquest in the Manger in the Hall on the Crosse in the rock their mocks their blasphemy their swords their guards for had he been possessed by the tomb or his holy body seen corruption after his Viniger and Gal what benefit had men accrew'd by his death It was therefore a religious error of Mary Magdalen and the other Mary to come early to the sepulchre with oyntments being grounded upon their thoughts of finding death whereas he was up before to take possession of his new purchase having so punctualy payed the contracted for sum for sin unto the Father thereby becomeing Lord of heaven and heir of the utmost coasts of the earth MAKE his Resurrection a question and for once put it to probation Davids seed in whom the Kingdom was to be established 2. Sam. 7. Adams sleep and his awaking out of that after Eva his spouse had been forming the promise of ransoming from the grave Hâ—s 13. Isaac's delivery from being sacrific'd in the old Testament an Angel from heaven Christs own prophesy Peters testimony Thomas believing in the New doth almost overstock us with sufficient proofs his eating drinking walking talking priviledging the expression yea the simplicity of the arguments brought against us by the Jews evidenceth it's reality for if he were stole why was he not resceu'd If by his Disciples why were they not questioned and if either of these be true how is it known to them since the watchers declare they were asleep what more the order and neatnesse in disposing of the grave cloaths the confident declarations of the pious women and the calamities the Apostles chearfully underwent evinceth the Resurrection to be no fallacy IT was attended with that power that the watchers became as dead men when they came to apprehend him or to eat up his flesh they stumbled and fell amazed at some discovery of unexpected Majesty but here beholding an Angel from heaven preparing to liberat the innocent it was just on the other hand to strick as if not altogether dead the guilty and give check to unbelief especialy when heaven is at pains to refute impertinencies as their keeping was since it flowed from cruelty not piety earth also labouring by an earth-quake to invalidat their strength shaking their greatest confident that is their armes causing them unfit to handle the weapon their ground disableing them to stand their authority to keep him in the grave being recalled by a stronger then either was Pilat or the Councill FOR yet once more was the earth to be shaken and the desire of the Nations then to come which was the Messiah that is Christ sent to all Nations for as at the giving of the Law their were Earthquaks and shakeings even in heaven by the thunder and smoak shakeings of the Sea at the makeing way for his people so once more he will as in Christs suffering the sun was darkned the rocks rent here at his rising there was a shakeing of hearts upon earth and moveing of Angels of heaven some being shaken out of their dumps doubt fears and sinful carnal condition others not desireing him being shaken out of their wits out of their lives out of their armes and justly having refused him whose face was lovely and society desired by all Nations by Angels and Men unto whom they should run as the camp to the standarâ— as the eagles to the carcaâ—e bringing as subjects to their Prince all their desireable things offering unto him not only of the best of the fruits of the land as gold frankincense and Myrbe but the choisest of their hearts as love fear joy obedience which all Nations ow unto him and the elect have payd being shaken with the wonder of so great a mystery as his death and rising again from the dead which the unbelieving Iews denying and mercenary Souldiers striving to obstruct he that sitteth in heavens did laugh at the confederacy and said in spite of them in the morning of the Resurrection thou art my Son this day have I begotten thee THE mountains skipping like Rams and the little hills like lambs to respect him in his exite from the grave and prepare his people to admire believing his heroick atchiefment of subduing Hel and Death curbing by it and shakeing their insolence who cry'd we have no King but Cesar and said crucifie him crucifie him but on the other hand comforting his followers with a fear not ye for I know that ye seek Iesus he is not here for he is risen so that the Church may salute Iesus as the Angel Gideon the Lord is with thee thou mighty man of valour Judg. 12. for hath it ever been heard since the beginning of the world that any wrought wonders in their death or that wonderfully raised himself again to life Iesus excepted whose Resurrection is the sine qua non of the joy in all believers the living having no hope no comfort save in it and by it IT was refreshing news to the eleven and unto these two unto whom he was seen in breaking of bread and so much the more cordial was his perception that he was at first concealed from them having wrapped up the face of his Humanity in a skreen by the power of his Divinity which no sooner drawn aside then they behold the Lord that bought them which brought new life and vigour to the heart-broken and doubting Disciples breaking that silence which for grief had been more then half an hour in the heaven of their society where sorrow had caused mutenesse about fourty hours for so long it is reckoned he lay dead Adam after the ejectment from paradise is never recorded to have spoak and after the second had admittance we can find among the Apostles little mirth but now all preach and teach Angels descend women walk Peter and Iohn run the two talk whence the Church of old this day sung the Psalms of Invitation inviting all creatures to praise the Lord because Iesus who was crucified is not here viz. in the grave but risen come said the Angel see the place where the Lord lay affoording matter for deep contemplation Iesus discovering the truth of his being Saviour who was crucified a holy abridgement and true repetition of his passion He is not here discovering the truth of his being dead and his once being there come see the place where the Lord lay by Lord acknowledging the soveraignity of Iesâ—â— and by the word lay enforceing a belief of his
rising THE Iews craved a sign and those that mocked said come down and we will believe but that being the time of suffering he disdained the motion the sign of the Prophet Ionah which was of rising up and opposit to their coming down being appointed all other signs were rejected and because that of Ionah was fulfiled let 's believe and go before him unto Galile by interpretation transmigration or going over that going from infirmity to vertue from mortality to eternity from contumely to glory we may more fully participat of those sore-expected joys in being treated yea feasted in the company of our ever to be adored Saviour Worshiping our Lord begining to practise and celebrat our Sabbath when the Jew rendeth his acting not only contrary to him but spiritualizing his superstitious deportment thereon he will kindle no fire that day let us blow up that of the spirit in the hearth of our hearts for elevating our thoughts and raising our minds upward heavenward to this day they alleadge the destruction of Ierusalem solely to have flowed from the neglect of the Sabbath in putting no difference between the holy and prophane Ez. 22. Let us compute it's desolation to spring from â—he innocent blood shed on the preparation day for the Sabbath and in hiding their eyes from the Lord of the Sabbath they will not put so much as their finger to any serwill or country work let us not fear to exercise our selves about works of piety charity or necessary with both our hands our Lord giving â—s example whose servants I mean the Christians whom they keep being put by them in this day to their drudgery which yet and by the way might be rectified by Christiâ—â— laws and magistracy as they will not writ nor blot out what is written on that day let the errata's of our soul be reviewed and weekly 〈◊〉 be exactly corrected that the next weeks impression of our civil or spiritual conveâ—â—s may be both more clean clear and holy being emended from our former mistakes by religious watchfulnesse and future taking heed do they knock on the door when calling unto a preparing for the Synagogne it is 〈…〉 to provoke to love and to good works They will not on that day begin a journey and justly having killed him that was the Way yet let us walk and be undefiled in the way of the Law of the Lord keeping our feet from the filthinesse that is our affections from those lusts that are in the world through sin they crowned our Lord with thorns let us adorn both his holy Temples in exalting his two fold nature by a firm adhering to the truth thereof and laying out for him and his the best of our substance somewhat of our rich possessions entering by the gate of the Church into that of Paradise from which impenitent Iews as the Reprobated Theif are for ever excluded The sixth Psalm and the twelth are entitled pro octavo for the eight in the Vulgar translation from which some will have many mysteries to emerge particularly the change of the Sabbath for respecting our Lords entry into Jerusalem in our computation on Palm Sunday the day of his rising will be one of the seventh but not upon the seventh the prophesies therefore and conquests also of our Saviour to be by us celebrate in the Church the eight day after that account will be the Lords day in the new Testament beginning our holy day when the murtherers of our Lord endeth his Mosaical weakly feast it is nearer to affirm that as God had Circumcision Sabbaths and other rites to difference his people from the masse of the world it is fit to have now some difference to discriminat his Church and since there is a change of the Temple of the Sacrifice of the Circumcision of the Paschal supper of the Priest a necessity may easily be suggested of an alteration of the Sabbath heightned when we consider that Christ came to work a new creation Isa. 65. for which a celebration of an old Sabbath had been incongruous and his kingdome beginning from and his resting dated at the Resurrection how consonant is it to name this day the Lords day and in the proportion all it's followers HIS sleeping or resting on the seventh day in the grave typifying that the old Sabbath dyed with him as all other changeable ceremonies of the law which none ought to judge us in respect of a Sabbath or a holy day since Christ hath triumphed on the eight let us rejoice beholding as badges of his victory the scares of his wounds the print of the nails the wound in his side not only as probable tokens of his rising but as jems to adorn his royal body as a testimony of his victory and as some think to be seen yet in heaven that as in his Church militant he hath bread and wine continually as visible memorials of his bloudy agony and death for his peoples stronger confirmation so in the triumphant the scares of his wounds remain in his body before the glorified for more fervent and eternal Iubilation THESE same wounds when seen and felt besids his own faithful Testimony so strengthned the Apostles that the ghastly frownings of an incensed crew in this wicked world was but a whet-stone to edge their zeal for publishing this truth this glorious truth of the Resurrection for though it be said he was stole yet who durst rouz this young lyâ—n and a little more money would have made the Souldiers tell another tale he quickned in the grave by receiving in the second time his soul then rose from out of the grave astonishing death amazing the keepers yet so heartning and heating his Disciples that they spurn and disdain the threats of men accounting all the worlds wrath or fawning to that degree of naughtinesse as to comput it dung in comparison of the excellency in the knowledge of the rising from the dead all created beings in the power of man being but a cypher to the Resurrection Christ by it and in him themselves conquering and flying above all the pouder Crakers the ungodly should frame or fire to disturb the power of it's Doctrine or the progresse of it's publication the voice of all the Martyrs being like the call of Heliâ—dorus who refusing to sacrifice to Idols and being tormented for denyal cryed out aloud O Lord Iesus Christ assist me and when the crown of the Chuâ—ch is now beheld to have been but made the puâ—er by the fires of devouring persecutors and the ancient Stanza or holy Doxology of our Quires now heard in giving glory to the Father and thought upon who so dul as not to anticipate the rehearsal and suggest the fam'd answer given to the same Martyre is yet returned to all Saints witnesses and confessors be not affraid for I am with thee FORâ—s â—s unhurt with torture how have the heathen and Iews been braved and out-braved by Christians through the hope of the Resurrection Paul was thought
mad and Heliodorus thought a witch but he call'd my Charmes my Art my Craft is Christ and demanding respite for three days to advise what to do he repaired to the Idols Temple and in fervent prayer obtained from heaven the falling of them all like Dagon for which being set upon a fresh he made ample confession of the truth of Christ yea his tongue being cut he preached heaven-ward with his hand untill he was slâ—in rejoyceing in hopes to see God in his flesh desireing also to depart and to be with Christ. BY the Resurrection the Believer hath a privative and a possessive good the first containeth an abolishment of hell and death that they be not the portion of his cup Christs appearing to be the Son of God by it haveing brought life and immortality to light is the substance of the other 2 Tim. 1. opening the gates of Death a typ of the resuscitation of our mortal bodies having made out peace by defraying as a surity or cautioner what we were endebted to justice whereby we are accounted just and righteous before God his egressâ— from the prison of the grave testifying a discharge and maâ—s assâ—ilment whence still to our being condemâ—d there is oppos'd his rising for who shall lay any thing to the charge of Gods elect it is Christ that dyed yea rather who is risen again and in this righteousnesse it is wherein S. Paul desire to be found makeing it his own by faith and rejoyceing in his own security thereby blessing God for that victory which in Chrâ—st he himself obtained the day book of his sins being crossed and the head of his advâ—rsary bruised by the substance of the Crosse in the power of the Resurrection which so far virtuats his life that as raised in Christ he accounts not himself any more in this world haveing his conversation in heaven not regarding the knowledge even of Christ after the flesh as did not a latter Saint who seeming to behold his Saviour in bodily shape visionally cryed out Lord keep that sight from me here but let me behold it in thy own Kingdom in the other world RISE therefore from your vain conversation from your graves of lust your reward is slighting Christ or selling Christ being no other then what the Patriarchs had when they sold Ioseph or what Iudas got when he betray'd Iesus viz. shame and fear which whoso would avoid must follow him who is the way to young beginners the truth to such as affirm and life to those that persevere the way to them that ask the truth to such is have found the life to those who passe the way to them who travel the truth to them who rest and the life the righteous do enjoy all procured by the death Christ underwent IT is said the lyons whelps lying as dead three days after birth are awakned by the roaring of the Syre certain it is that after three days this lyon of Iudahs trib was raised by God the Faâ—her for thogh his rising be attributed to the Spirit of holinesse Rom. 1. as also to himself having a power to take up as well as to lay down his life John 10. yet it is also expressed to originat from the Father for God said Peter raised up Iesus Acts 2. scattering the least mist could arise from doubts temptations or surmise improving faith against all stumbling blocks the holy Trinity joining in one for Christs manumission from the grave all being reconcil'd to man in his Saviours actings upon that particular the Lord God who had sentenc'd Adam raising the Son who was God and by the Spirit who with the Father and the Son is one all equally willing equally appearing for and equally approveing what by the determinat counsel of the Father was under agitation in that affair SHEWING withall that as Christs manhood was raised by God through the Spirit of holinesse so the quickning of man against the deadnesse of sin ignorance and unbelief is the sole work of Omnipotency which alone can remand back the Spirit of sanctified illumination men possessed in the loins of their Father Adam and adapt them by a receive the holy Ghost to walk as Sons of God not of men yet as nothing quickens except it dy so neither can the sinfulnesse of sin be taken away untill man know he is sold under it and by it betrayd as by a Iudas into the hands of the Devil who hath the power of death that is of execuâ—ing not sentenceing which conviction of heart only maketh man to dy with Christ and necessarily must preceed a rising with him TO some it is true Christ is not yet born such are the lofty Spirits the touring souls behaving themselves not as Children weaned from the mothers breast but as so many Gyants begotten of some Goliah and born of some radiant Amazon which conceit maketh them conceive themselves some great body and being contrary to our Lord who was born a Child that is for humility and meeknesse debonaire and affable towards all soar in their carriage and Pea-cock like moutting in the sun-shine of their own vain glorious imagination as if with the Pea-hen all must then be in love with their mistaken transcendency and couch to the shadow of their greatnesse whereas quite contrary self denyal religious pensivenesse for the losse we have had for the things we want a reversing of the Escutcheon of that excellency which fortune or parts have bestowed because ensigns of our mysery and badges of our poverty tokens of the infamy because sinfulnesse of our birth are still in those true Children moraly and in their own esteem little ones to whom belongs the Kingdome of heaven TO others he is not yet dead these are the carnal the fearful the sensual minds who desireing to live in the affluence of flâ—shly pleasures flye from the Crosse as a bugbear and sailing in the Pleasure-boat of a bare profession in the least cloud gets into the coast snugging under the wind of alluring comforts hat 's nothing more then to ride out a storm with the warelik builded and storm prepared for Christian knowing he cannot weather out the tempest and judgeing himself no further in safety then that the next step lands him on the shore of ease delight and ticklish pleasure where loving this present world he embraceth it with both arms saying to tribulation at a more convenient time I will hear thee again in this matter and so with Peter denying any soul saveing knowledge of Iesus chuseth the warmth which the fire of the Mammon of this present world doth affoord accounting beloved Paul mad for because of the Gospel enduring a storm or abideing a night and a day in the deep judging the cargo of a soul not to be valued at so high a rate that the losse of the vessel of the body which is but the hâ—ll of man should be suffered to endure such hardship for it's security TO others he is not risen these are the
the sweet relish of reconcilement to his Lordâ— after the sour and bitter herbs of his tears and undissembled sorrow WHICH yet the tydings of the Resurrâ—ction communicats to all who remember and genuinely confesse their fearful falls from a fair profession their frequenting the company of ungodly scorners biasphemers without a check oâ— abhorrence of their crime lastly who by the crowing or rather sounding of the Gospel minde the errour of their ways and accordingly renounce forbidden pleasuâ—es for if by that the sentence of death be past upon the Soul the Resurrection like the Prophets lump of sigs cureth the boyl and by signs from heaven assuâ—es the prolonging of his days his going up unto the Temple of the Lord dâ—scovering the line of his years hereafter shal run pararel to eternity of which the promise of Canaan was buâ— a sign and the certainty the dying fruitlesse or childlesse mad had of having seed raised up unto himself by his brother or next kinsman in Israel was a dark representation NAMAN was perfectly cured by his washing seven times in Iordan and likewise was the leper cleansed by being sprinkled seven times with blood by the same number in appearing unto his Disciples did Christ cure heal and remove the diseases wherewith sin and his passion being misconstructed had infected their minds and perplexed their souls about thoughts of him creating in them and by that shewing his purpose towards all converts for the future such graces by seven times manifesting himself as must be had of the Spirit for more fixing of the Soul in it's doubts and spiritual attendance as first of the fear of the Lord in appearing to the woman for they were affraid next of the love of himself for he appeared to Simon whom he knew as he knew all things loved him next the Spirit of knowledge when he opened the Scriptures unto the two going to Emmans of Might next in his opening the door when he appeared to the eleven next that of Counsel when he advised to cast the net from the right side of the Ship and of understanding while he opened unto them once more the Scriptures and then of wisdom when they saw him taken up where he was before THOVGH there are who subdividing some of these again will have him to represent the mode of that assurance he yet bequeaths to believers in the vertue of his Resurrection makeing his first appearance to Mary Magdalen to be the comforts he principally intends to the most noted if mouthful and penitent offender his being seen of those women returning from the sepulchre who held him by the feet mystically to discover his acceptance of the meek and lowly his beeing seen of Peter either as he returned from or entred his grave or in the place where he did weep manifests his intentions to the willing and obedient for Simon by interpretation is obedience Again he appeared when they were gathered together for fear of the Jews shewing the happinesse design'd for those who unite in one and his zeal to be found of them who sought him ON different daves and times he appeared also aâ— when Thomas was present hinting that the unbeliever at last shal increase in faith and afterward as they were fishing typifying that abundance of converts should by their ministry be gathered to the Church yet not by their labours or studies for they had toyled all night and got nothing but by his blessing accompanying their pains through obedience HIS Disciples saw him on a mâ—unt it 's thought Tabor where he was transfigured and how have comforts been multiplied upon retirednesse for religious contemplation his upbraiding the eleven as they sat at meat is but a lesson construing his call to sinners at the eleventh hour for though such be suffered to dwell in sin they shall in mercy be reclaimed and their wisest acts not being done in love and fear to God shall be by themselves deemed foolish and unwise HIS last appeaâ—ance or being seen on mount Olivet shadoweth that the oâ—le of mâ—rcy given to the merciful shal as a scale be a means to ascend up or as lâ—mp light shew them how to work the work of God burning in or carried unto them by the conduits of earthy vessels that iâ— earthy enjoyments which as a ladder shal more fit them for easy accesse unto heaven godlinesse haveing the promise of this life and that which is to come and giveth more Grace BY the way observe that Christ first of all appeared to women blameing such who rant and curse at that sex as being Mother to sin whereas had they been in Evah's happinesse their felicity may be had been sooner forfeted for a cup then hers was for a bite but such ought to understand that God is wiser then Satan and stronger too and hath now made that sex to intimate the world to be redeemed and that unto men moving them to tendernesse thereby our lapsed estate being wholly restored by a woman by women out of a garden through the report of an Angel Christ and believe acting together making our Salvation more sure and better grounded then when it stood either upon Adams or Evah's behaviour MARY Magdalen a notorious sinner saw him first why then should attrocious crimes in Male or Female deter the affected from accosting that throne where mercy sits and benevolence invits to crave a remission in her saying unto all be not affraid not resting there ordering them to proclaim his rising to their and to his Brethren that the womans blot of the fall might eternally be obliterat FOR though first in the transgression she is again and first also at the Resurrection the history whereof when read we shall find that women as most deserving were first comforted and employed for when men thought it good to sleep in a whole skin were they laying out their money watching from sleep hazarding their persons to anoint his body not fearing but undervaluing the sword of the keepers these women saw two Angels yet it 's thought he on the right side cloathed in a long white garment the same it may be who rolleâ— away the stone said be not afraid I know whom you seek c. aâ—d the right is the hand by which the Church is embraced the hand of nimblenesse and action without which support the present whitenesse or seeming comforts of this petishing earth might fascinat and bewitch the heart into flaunting purposes were it not told that the comfort we seek is not here to be found or deject it into desponding and fearfull meditations were it not informed by the power of the Resurrection where Iesus a Saviour might be spoke unto and treated withall A Doctâ—ine never capable of infirmity or old age which is darkly seen in the Angels appearing as young men still enlivning with fresh supplys of grace and ordering a retreat to whatsoever thought amuseth or amazeth the inquisitive or self-sâ—arching heart causing it still to be cloathed in white by
thy self the Son of God and for making sedition among the people Ordereth according to the Laws of the Roman Empire thy fastning to the Cross and to be lifted vp unâ—ill thou die waveâ—â—g thâ—s every sin pretending to have rule and command hath forced us to deporable actings and by usurped Authority countermanded God harressing the soul by Sedition having seduced it from orderly and peaceably walking Pride Ambition Lust or Envy having been made King by the wills content ordering obedience to our Makerâ— dishonour and our own disquiet Redness of eyes Deadness of heart Fury in face wounds in the side Death in the fiâ—ld moving on uproar wandring thoughts as posts runing to and fro abbetting every lust almost to uâ—pardonable transgression in that sinfull stayedness as if because of Impudence Corruption had bâ—en of God for which it is to be adjudgâ—d to the 〈◊〉 by man who is established under God over the Common-wealth of his own Soul having Common-Laws and rules for discerning of matters which if not hearkned unto by passion fear or otherwise may cause deposition which Pilat feared who when called to Rome to answer for tirany fearing contumely and receiving affronts slâ—w himself as Herod also did who is thought to be aimed at in the parable of the unjust Steward and like him when layed aside for male-administration being banished by Caesar proved fellon de se a self Murtherer AND hark is it not perspicuous how that all the persecutors of our Lords body which is his Church or the instruments and abbettors of his Death as Judas in himself or the Patriarchs in his Tipe Ioseph in selling him have bought sorrow for twentie pieces of silver in common sickles the other for thirty of the Sanctuary they for their Brother had twentie five shillings sterling he for his Master three pound fifteen shillings and for a Courtezan a Draught a piece of silver a morsel of Bread a Madrigall a Song how oft is he betrayed into the hands of sinners men selling their Saviour to hugg their lust THEERFORE such as design profit by the Resurrection must conclude the additament of worldly pelf or carnall pleasure so basely purchased to be sordid and unhappy studying rather the particulars wherein Christ can be advanced that estimation may be made according to reall worth and the account of truth he being the Truth the way and the Life the first of Religious verity the next of holy Conversation the third of happiness eternall which are infinitly in true reckoning preferable above and beyond the deceitfull appearances of temporall possessions for appearances they only are as is to be seen in the agents of our Saviours Passion First of the Patriarchs who sold him in Ioseph for a bond-man next in Iudas who delivered him to them who condemn'd him as a Malefactor HE was slain by Cain in Abel and for that Cain is to be censured that is sin must be charged with his blood In Isaac after but he escaped and the Ram in the thicket served for a burn'd offering we as that Son of Laughter escape the hand of justice he is the other's seized upon found in the thorns of his Passion which were planted by our hands and made to tear his holy Body by our folly and since he hath also escaped let his endurance dash the lust of the Eye the lust â—f the Flesh and the Pride of Life which were the thorns that pricked him the nails that pierced him and the Envy that caused him to be persu'd for which Crown him with Roses and vailing our face as did Rebecca being ashamed for former delinquences let us as chast Virgins espouse him unto our selves returning into our houses dead in sin and crucified unto the World which is seemly Christ having suffered for it before us for that end having promised â—n the third day to raise us up we bearing our Cross in sincere sorrow not comming down from it by consuâ—ing with Flesh and Blood or keeping any one sin back through prophane Custome rive ed in us but bow down our heads in humility and give up the Ghost in constancie sleâ—pâ—â—g â—hat is resting in the seâ—enity of a good Conscience lookiâ—g for that hopefull assurance of the Resurrâ—ction and blessed hope of the fruâ—tion of the Spirit of holinesse with Hâ—avenly mindedness in which as by Aâ—gles we shall be comforted assured and solaced Untill we meet the Lord in the holy Mountain where he shall be seen as he is and we know as we arâ— Known WE are said in our Carnal-capacity to be dead in sin though alive by nature as having neither Life Breath nor Motion for things Heavenly the greatest vants of Heaven though set before us in Word and Sacraments or any other nourishing spirituall aliment benefiting us no more then the choicest Bâ—â—que savour or reâ—lâ—sh of the most delicious or 〈…〉 from the most artificial cook câ—uâ—d replenish saâ—isfie or fill the empâ—y because no 〈◊〉 entralls of one Deceas'd Buâ— tâ—at Spirit of Holiness which aiâ—â—d up IESVS shall uicken this mortal body and giving iâ— a living breath cause it become a living soul hungring and thirsting after righteousâ—esse groaning that so industriously it should have pulled misery upon it self which can only be compensed by being naked as all Crucified malefactors were in an Ingenuousâ—cknowledgment not putting on the Fig-leaf of an excuse as Adam but rather when reproved answer as CHRIST did Herod in silence which indeed may put flesh and blood into a heat a sweat pleasure and reâ—enge saying Let this be far from thee pitty by self and me who hath been ever with thee yet it must be endured For because of this thou cam'st into the World and Angels shall then comfort and strengthen in that â—avishing sentence the Father hath forgiven thee thy iniquity is taken away thou shalt 〈◊〉 die ONE Thief must be Crucified that is thy deceiâ—full Heart another must be peniâ—ent and beg mercy that is thine own Soul for delinquencie offending yet let it not be desperate as those without Hope but urging pressing as earnest for Salvation anâ— infallible note of prepared Paradise and then of all thy sinful courses cry they are finished Hanging still upon the Crosse by outstretched hands in Obedience securing thy Soul in all service within the Rock of thy Saviours merits fitting us for a Resurrection upon the third day First from the plague of the heart the boile of putrid Corruption as from the bed of Hezekia next from the belly of Hell in dismal frightnings and starrings of Conscience as from the Whale in Ionah and from the sentence of death passed in the breast of the Law as did Isaac from the Altar of his Father the third day being figured in that Patriarch that Saint that Prophet and a Day in which there was never one raised from the Dead HE excepted the third Day being keeped for him in Honour and therefore He is said to rise the third Day according to the
Father CERTAINE it is that Peter did convert and the other Disciples together at the feast of Penticost more hundreds in one day then for ought we find Iesus in all his life-time to have done to omitt that passage of Peters shaddow Acts 5.15 since it is not told us who did it or that ever any was cured by it or whether it was done for a good or bad end whether in fond supperstition by Christians or malignity from Jews who might desire to receive benefit thereby yet not own the Faith of him whom Peter taught I say to passe this we find all the Disciples endowed with a double portion of knowledge and heavenly joy He being seen of them go up who had been with him from the beginning when such hot spurs as were offended at his Person and Doctrine enjoyed not that blessed sight nor partaked of his fruiâ—fuâ—l blessing from whom such posters are not many degrees distant as declines the hearing of his Gospel now or if they do their impatience suffers them not to reach the end of our Divine service that the blessing from the mouth or hands of the preacher cannot be raught unto them their head and ears being equaly remote from him as their Kitchin is from his Pulpit as if the blessing of the Sanctuarie were to be undervalued in respect of their trivial I might say sensuall conveniency CHRIST is said to be the Rose of Sharon and the Lilly of the valleys Shaâ—on was a pleasant field near to mount Libanus in the Country of Bashan where Davids flocks and herds were fed near unto which was a valley fruitfull both of Lillys and Roses growing without mans care or hands industry having earth for Mother and heaven for a Father which Christ also had who as a Rose is encompass'd by prickly thorns of cares troubles and persecutions yet fragrant to such who placeth him as beautifull in their breast heart and bosome He was white in casting away his grave-cloaths and winding sheet and napkin the badges and colour of infirmity and darkness so great was his humility that he became as a Lilly and of the vallie too bending down-ward to bear upon his shoulders what the Father was pleased to imposs even unto death but now the darkness of Mortality being evanished he became ruddy cloathed with the purple robs of Majesty and Grandor stedfasty eyeing heaven yet still like the Rose piercing and galling yea tearing as by thorns or pricks the hearts the consciences the Souls of such who approach not to handle him in reverence and religious deportment in all parts of worship as prayer praise Sacraments vows or any other ordinance of the Church He carrying up to heaven as may be conjectured the very scarrs and wounds he received on the Cross that beholding them the ungodly nations may the more despairingly mourn and more convincingly bevail their it may be forgotten injuries toward the Son of Man BVT to such who as Roses delight in the shade or as Lillys root themselves in the vally of humility that is rejoyceth or affecteth a Conformity in his excellent communicative properties he shall become as an ornament to their breast or a pearl of great price in their hand causing and procuring the Fathers acceptance to such works as thaâ— breast shall conceive wherein he is fixed as David about building the Temple or the Angel of Philadelphia about his Ministry Revel 3.8 God purposing never to exalt any but in the manner he magnified his Son who first drank of the brook of the way afterward he lifted up his head SAINT John is the Apostle that speaketh most propheticaly of our Saviour going to the Father yet hath not one word that Historically he did it so that the Question here What and if you see the Son of Man ascend up where he was before is not answered by him for except in the Gospels of S. Mark and Luke the manner and term of his ASCENCION is not to be found and not without reason is it in them and ommitted here for S. Luke having in his Gospel drawn his Genealogy from Mary of the house and lineâ—ge of David making him thence to be owned for a King it was needfull to commemorate his entrance into heaven as into his Kingly palace and Mark beginning with his Priestly Office viz. of his preaching the Kingdom of God it was sutable thereunto to beare in record that he enter'd heaven as into his holy Temple to interced for the tribs of the world But Mathew and John speaking of him as the Son of God and as one that came from God besids that each Evangelist as he writ observed what the other had omitted or largely handled and accordingly as one abridgeth or enlargeth his own history Leaves the Faithfull to infer the necessity of his return into heaven as to his native Countrey and of being in heaven as the proper seat of God the holy Gospel throughout radicating the truth of this and abundantly making good the inference all which S. John saw he writting his Gospel after his three holy Coleagues had finished ended and published their severall Evangels BVT if any would have a sight of him ascending as there are many who doth not yet eats with us drinks with us goeth to the Mountain and Olivet of our Temple yet wants that beautifull Spectacle as did the carnall Iewes in the text who understanding all things Nichodemicaly that is carnally derided this supposition but if you would answer this what and if with an O that I might see the Son of Man ascend where he was before then pursue the acquisition of such Gifts the Apostles were endued with before it came to pass which were Magnanimity and Courage Longanimity and Patience Vnity Concord The first made them keep together though their Master and Shepherd had been smitten separating but in fits and starts as men in distemper the second hush'd all disturbances strife and discord none cheked Peter for his fall he blam'd none for cowardice whence flowed Unity and Love their Masters last appearance being at their dinner so to speak when they were at meat And ought not the memory of the ASCENSION to be attended with a religious banquet since its last service was usher'd in with a Table ready furnished a little after wh ch they see him again no more and truly if our eating and drinking be for the glory of God which shall be when strength only is expected from them his service in our generall and particular calling we need not scruple but if two or three or one be in holy discourse meditation in soberness I mean not poor dishes for there may be prodigality in wooden platters and gluttony over the coursest bread thankfulness frugality piety and unity it is impossible to misse the company or want the presence of Jesus neither ought there to be a despondency for the truth of the ASCENSION shall and will be evidenc'd unto those with whom these accomplishments are at
affirm that here they are breathed upon to dispose their minds already sanctified for the Spirits reception in a more solemn manner in the dayes of Pentecost MOREOVER a religious melancholy seazing on the vitals of their Spirits and belief of their Masters proceeding from or ascending to the Father in and for their behalf the Spirit being a pledge of Salvation the strength and life of the Soul is here given by an apt similitude of a breath foâ— as the visiâ—le body of Christ was not God so neither is the breath here felt to be estimate the spirit to confirm them that as the breath came from him so should or so did the Spirit proceed from him likewise which the Greek Church to this day denys affirming his procedure from the Father only which is seen say some in their punishment in looâ—ing their Imperiable Citty Constantinople their Emperour Crown and Kingdome being taken by the Turk upon this day in the Calendar An. Dom. 1237. wherein the nature gifts and proceeding of the Holy Ghost are taught explained and truly commemorat in the Orthodox and Latine Church MANY good things our Saviour had taught especialy about his Death and Resurrection which the Spirit was appointed to bring to their Remembrance the brain of man in it self being naturally dull hereby is cleared and as his birth purifieth ours as his life instructeth ours as his death destroyeth ours as his Resurrection preceedeth ours and as his Ascension prepareth ours so his sending down of the Holy Ghost helpeth us mightily in the reflecting upon these things against all infirmity whatso-ever oyling the wheels of the Soul makeing that lift up it self being otherwise bowed down and by this is said Woman or man thou art loosed from thy infirmity causing them still look forward oâ— like a religious pulley stil haleing or pulling the soul heaven-ward to a loveing of spiritual things contrary to the carnal mind spiritually hence the Sunday betwixt his Ascension and the Spirits descension is called from the entrance of the twenty eight Psalm Dominica exaudi as if from that time the Church of old and yet now had been still calling praying for and expecting a fuller portion of the Spirit this breath being but the first fruits untill the harvest a taste only of Canaeans grapes a warm breath a refreshing gale untill the mightier and rushing wind should blow when Iesus had been glorified THERE are two principal parts of the body viz. head and heart to which in the soul corresponds the understanding and the will it being led and moved by these as greater wheels and God in his Church hath to both of these in resemblance Christ and the Spirit the head and heart of his Congregation for understanding of and being guided unto the things concerning life and by these we know he loveth us and by that knowledge procureth in us Love and Ioy by divine illumination toward himself the Spirit being that Regius or great Divinity Professor teaching from within the mysteries of God for what ever David the Psalmist Amos the Prophet Daniel the Prince Peâ—er the fisher Samuel the Sâ—er or any other Priest Prophet or Patriarch taught were but lecturs of his composing words of his frameing sentences of his drawing up directing how to believe how to live how to walk and how to talk how to love and how to adore how to weep and how to pray all with admireable wisdom holy zeal and fervent charity THE Spirit was here given about the Resurrection before the Ascension after which the spâ—ce of ten dayes reckoning from the fortieâ—h that is from the Passeover for he was given again so that we are to observe the feast of Pentecost when the HOLY GHOST came from heaven whereby they as all good men are made to look up before which we must meet and assemble so receiveing it in the Word breathed upon us on Earth this doubling of the Spirit being like the two-fold Commandement of loveing God who is in heaven and loving man who abideth upon Earth yet it 's but one command acting on different objects so it s also one Spirit given and acting for differâ—nt things or for discovery of that one great thing the Trinity FOR the Son having been visibly known among men the Father also revealed by the things that are seen there remained one thing to enforce the certainty and existance of three Persons that was the appearance of the HOLY GHOST who had once come as unto Noahs ark like a dove in the evening of the world upon Christ the Lord expressing the meeknesse peaceablnesse harmlesnesse of them who are as houses inhabited by him this was at his baptisme the next as is thought was in a cloud strengthning his constancy glorifying his purity and heating his fervency this was at his transfiguration A third was by a breath for animating a perplexed little flock about the removeal of himself from them a few dayes before his Ascension A fourth was in fire in tongues and this was after his glorious Session at the right hand of the Majesty on high giving them a noon-day knowledge to understand all Scripture power over all Devils wisdom against all Philosophers Eloquence against all Orators Patience against all Torments Gifts to convert all Nations Confidence in the love of God for subduing of unruly lusts Grace for persevering in all good works Lastly Ioy in the peace of a good conscience through Christ and him crucified whence it is sayd they were al filled with the HOLY-GHOST in contradistinction to those portions or draughts they had received before so diminute that it s said the HOLY-GHOST was not yet given q. d. in that ample and miraculous measure because Iesus was not glorified John 7.19 WHICH when done they are quasi overcharged and Speaking were thought drunk that is intoxicated which in a trope they were but not as the Jews â—uppos'd with wine but with the new-wine of the Spirit wherewith the old bottles of corrupâ—ed self could not be brimmed the Vine whence it flowed being above the liquor whereof stupâ—fied not the braine but transmented the Soul noâ— causing staggering but confiâ—ming in faith and joy as in the Citty by that River which maketh glad the Citty of God which they renewed by wind fire and tongues were capacitate to drink of the one blowing away the chaff the other heating the Spirit giving light also to the dark chamber of vain Imagination the last promoting to speak refinedly perswadingly being cleansed from carnall sordidness and earthly selfishness delighting in no talk but of the wonderfull works of God IT is usuall with Expositors to shew the analogy between things themselves and that which is represented by those things In how many wayes the Paschall Lamb and Christ doth agree the Red-Sea and baptisme the Cross and the brazeâ— Serpent Iesus and Aaron David and Ioseph is not of our province but how aptly doth wind represent the operation of the HOLY GHOST in those upon whom he cometh