natural lingring in our pursuit of Heaven The way is either too far the night of persecution is too dark or our flocks the World too dear to be left but we must with the Shepheards with a full resolution and sacred force break through all these if we intend to come to Christ 3. A present speedy and swift Acceleration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viam contrahere a Contraction of the way by taking up of our feet nimbly This implyes a redeeming of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Instant opportunity to come to Christ To day whil'st it is to day 3. Heb. 7.13 Delayes are dangerous if you ge not now the babe may be gon and the sign to find him in vain If we use not timely means they may in Judgement be taken from us or prove ineffectual to us Behold now is the accepted time now is the day of salvation 2 Cor. 6. c. 2. The Angel begins this dayes news with an Ecce a Behold tidings of great Joy A Saviour Christ the Lord whose Birth this day speaks Peace on Earth Good will towards men for which we must render Glory to God on high Application Application Let us conclude with the Shepheards on an Eamus out of hand ver 15. Now let us go to see the thing that is come to pass which the Lord hath made known unto us Seek the Lord whil'st he may be found 55 Isaiah 6. Call upon him whil'st he is near and indeed this day he is not far from every one of us 17 Acts 27. being in his Incarnation God with us in our nature God with us too in the Saeramental signs i. e. the Bread and the Wine not much unlike saith Bishop Andrews in his Ser. of Nat. 12. pag. 118. the sign of this day for what are they but weak beggarly Elements 4 Gal. 13. in themselves yet in them as in the Cribb we find Christ and spiritually feed on his Body and Blood 1 Cor. 10. ch 16. Nor could the Church in her highest rapture at this blessed Eucharist think on a fitter Anthem then that of this day to the Cratch Suddenly on the Infantem Jacentem in praesepi the Bahe in the Manger follows gloria in Excelsis Glory be to God on high c. v. 12 13. who in his infinite love to mankind brought Christ so low to be partaker of our nature that we might be partakers of his divine nature In hôc est charitas Herein is love This is a Feast of Love where Christ himself proffers himself to be fed on and we agen love him so well as to eat him with a pious longing We ought not to approach this Holy Table without perfect love and charity Love to God to our selves and love to one another 1. Love to God who when this fulness of time was come sent his Son 4. Gal. 4. In this was manifest the Love of God towards us 1 Joh. 4. ch 9. 2. Love to our selves Let us have a greater kindness for our nature since our Saviour Christ the Lord hath vouchsafed to dwell therein then to make it a sink of lusts and uncleanness 3. Love to one another 1 Joh. 4 ch 11. Beloved if God so loved us witness the place where he was found for us this day we ought also to love one another Thus let us shew forth Gods praise for this day not only with our lips but in our lives This dayes Birth fills almost the whole Chapter with wonder and thanksgiving verses 18.20.38 As we see in the Shepheards Anna the Prophetess and all that heard it Besides the Communion Canticle already mentioned learn't from the Angelical quire our Church borrows hence Her constant Eveningsong of Nune Dimittis from devout Simeon v. 25 c. What shall I say the praise hereof shall fill all Time and Eternity Angels have begun to set us in They are only concerned in this Joy for our sakes 15 Luke 10. and shall not we for our selves They cannot say nobis to us but vobis to you natus est Salvator is born this day a Saviour And what we must for ever remember must we needs be so superstitious as to forget this day because particularly set apart for this purpose No. This day force up thy soul to an extraordinary pitch of praise such as is not possible to keep it at every day Now the Church will not leave out †In the Communion Service Lift up your hearts let us be as ready to answer we lift them up unto the Lord. Let us give thanks unto our Lord God It is meet and right so to do It is very meet right and our bounden duty that we should at all times and in all places give thanks unto thee O Lord Holy Father Almighty Everlasting God Because thou didst give Jesus Christ thine only Son to be born as on this day for us who by the operation of the Holy Ghost was made very man of the substance of the Virgin Mary his Mother and that without spot of sin to make us clean from all sin No less is this Babe in the Manger Therefore with Angels Archangels and with all the company of Heaven we laud and magnifie thy glorious name c. SECOND SERMON ON Ash-Wednesday OR The Prevalency of Prayer and Fasting 17. Mat. 21. Howbeit this kind goeth not out but by Prayer and Fasting IS Fasting one special means to cast out Devils and may it be rightly used as the only argument to prove a Demoniaâ—k 11. Mat. 18. Whether it be right to hearken unto men more than unto God Judge ye Our Text is our Saviours plain and positive Assertion The other but the discontented Vulgars â—vil surmise and say so John came neither eating nor drinking and they say he hath a Devil We know the Devil prevailed over our first Parents a Eating and entred Judas after the b Sop but he could effect nothing on Christ c fasting and hungry a 3. Gen. b 13. Jo. 27. c 3. Mat. d Fulness makes us most prone to deny God and to forget him and then you know whether we are like to fly d 30. Pro. 9.7 Deut. 11 12. Sinful and unclean excess feasts Satan intimated by the Evil spirits e importunacy to possess the greedy Swine e 5. Mar. 12. In the words you may consider two parts In the words two parts 1. A Mischievous Malady 2. A main Remedy 1. 1 A mischievous malady and in this two things considerable in the evil spirits A Mischievous Malady This kind goeth not out 2. A main Remedy but by Prayer and Fasting 1. In the mischievous Malady you may observe in the evil spirits 1. Their Multiplicity 2. Their Malignancy both are implyed in Hoc genus This kind 1. Their Multiplicity Hoc genus 1 Their Multiplicity This kind supposeth a numerous species or company of the dark Region To denote the multitude of powers they are said to make
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraordinary Dayes OR SERMONS On the most Solemn FEASTS and FASTS throughout the Year viz. CHRISTMAS-DAY ASH-WEDNESDAY GOOD-FRYDAY easter-EASTER-DAY ascention-ASCENTION-DAY WHIT-SUNDAY Whereunto are added two other Sermons By JOHN TORBUCK M. A. Rector of Ludgershal in Wilt-shier Rom. 14.5 6. One man esteemeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day above another He that regardeth a day regardeth it to the Lord and he that regardeth not the day to the Lord he doth not regard it OXFORD Printed by L. LICHFIELD Printer to the University 1671. To the worthily Hond. and Right Worshipful Colonel VVilliam Ashburn-ham One of his Majesties principal Officers at Court and Burgess for Ludgarshal in the County of Wilts All Happiness c. Worthy SIR SInce no man be he never so great a stranger to your Person can be unacquainted with your Virtues goodness so well known to your Country and particularly your own Borough whose Inhabitants are ready at all times to throw themselves at your feet in thankfull acknowledgment of your many favours among these Sir now Providence hath made me one of of them may this my Mite of gratuity be accepted of I thought these Tracts not improper for such a Patron both in respect of their style and subject The Style being poor may yet Sir we know travel abroad with courage safety under Your Protection The Subject indeed High our Solemn Festivals were at the same time with you restored to their due splendor And I have this to say the plainer these Compendious discourses the more suitable to their Auditory being the substance only of what was delivered to my own charge Nor ought these Truths any more then some our more solid Gentry now adayes be the lesse esteemed of for their ordinary garbe Wherein what I have borrowed I have chosen rather to bee too troublesome with Interlinings then not honest to repay again in the exact quotation of the Authors I would have no man for me such a Diagoras as in pett to turn Atheist finding me not thunder-struck for wrongfully fathering anothers labour To Conclude Sir If these my Honest though weak endeavours prove any way profitable with your pardon and good liking I have my wish whose cheifest ambition is to beg leave to subscribe SIR Yours in all cheerfully devoted service JOHN TORBVCK The Preface To the READER THe Great Diespiter as the Poet calls him that Father of dayes God who made every day Gen. 1. hath made some dayes twice that as well as in respect of a common fiat so of a special faciamus of a common Providence so of some signal and peculiar mercy we may say of them with the Psalmist's Emphasis 18 Psal 24. These be the dayes which the Lord hath made we will be glad and rejoyce in them And as there is a time of joy so a time to weep 3. Eccles 4. as a time of mirth so a time to mourn The Lustre of Gods more glorious favours is expressed by rendring the light of the Moon as the light of the Sun and the light of the Sun sevenfold as the light of seven dayes Now what senselessness and unworthiness must it needs be to take no notice of those times which God hath so splendedly marked out for us with the passages of a distinct love Such are the Festivals of Christs Incarnation Resurrection Assension c. And as Gods singular bounty hath advanced some dayes to a superlative brightness so our notorious sins have brought others to a dismal cloudiness The former make up our Set-Feasts design'd for publick praise and joy These latter Set-Fasts for solemn sorrow and penance But there are a peevish generation who loving to tread Antipodes to the Churches custome are pleased with neither against whom we may justly take up our Saviours complaint 11. Mat. 17. We have piped unto you and ye have not danced we mourned to you and ye have not lamented If these may Object praiseing God for a Saviour and Repentance for sins are duties required every day and therefore what needs all this adoe Besides can we perhaps say they depose those set-times we so much stand upon to be the very times of Christs birth Passion Resurrection c. Doth not Saint Paul too severely check time-observers 4 Gal 11. with an I am afraid of you I answer 1. What is alwaies requisite must be needs pure perversness to slight then when the Church hath commanded it only because She hath commanded it 2. What is alwaies requisite may it not be sometimes requisite in a more solemn manner They may with the same Argument condemn the duties of the Sabboth 3. The Apostle in the forementioned place to the Galatians speaks only against the Superstitious observation of Judaical Festivals 4. Are these the very times of Christs Birth c. Here they think they have us upon advantage without remedy But give me leave to say such is the different accompt of time and upon many respects so undiscernable the loss herein that I should think him somwhat hardy should proffer to swear to the Precise exactness of any day we keep It is enough to any sober man that the Church hath appointed them for such or such Solemnities esteeming them the very times as near as she could be informed by the best tradition nor can it be any other than ill nature conceitedness and obstinacy to cavil with her herein I like them the worse because these Time-Levellers have been commonly found to aime at the levelling of Kings and Kingdoms as well as Holy-daies to their discontented and factious humour Shall I tell thee Christian devoutly observe what the Church hath appointed in all her reasonable commands supposing them at least to be the very dayes for what they were enjoynect this will be a maine help to raise thy meditations to an Ecstatical height and an abundance of fresh supplyes of comfort will accrue to thee hereby Our Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraordinary Daies or Daies above Daies because These in our Church Service-Book have the Precedency of all others in their proper Psalms the marrow of Devotion proper Communion Prefaces most Articles of our Creed are contained in them and these be the most most concerned in that most pious and potent Supplication the Letany where we passionately call for mercy by those Acts done on them saying By the Mystery of thy Holy Incarnation by thy Holy Nativity and Circumcision by thy Baptism Fasting and Temptation By thy Agonie and bloudy sweat by thy Cross and Passion by thy Precious Death and Burial by thy Glorious Resurrection and Assension and by the Comming of the Holy Ghost Good Lord deliver us Reader This Consideration hath not a little affected me I proffer thee no worse and by Gods blessing may have the same effect on thee which is the earnest Prayer and Desire of Thy Faithful though unworthy Servant J. T. The Titles of the Sermons with their Texts contained in the Book First Sermon On
Christmas-day Or the Nativity of Christ 1 Luke 16. And they came with haste ad found Mary and Joseph and the Babe lying in a Manger Second Sermon On Ash-wednesday Or the Prevalency of Prayer and Fasting 17. Mat. 21. Howbeit this kind goeth not out but by Prayer and Fasting Third Sermon On Good-Fryday Or the Passion of our Saviour 26 Mat. 39. O my Father if it be possible let this Cup pass from me nevertheless not as I will but as thou wilt Fourth Sermon On easter-Easter-day Or the Resurrection 24 Luke 34. The Lord is risen indeed Fift Sermon On Holy-Thursday Or the Ascension 4 Ephes 10. He that descended is the same also that ascended up far above all Heavens that he might fill all things Sixth Sermon On Whit-Sunday Or the Inestimable Gift of the Holy Ghost 8 Acts 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Moses Mis-us'd Or the Magistrate's Authority most Impiously and Impudently affronted Preached at the Summer Assizes at Abingdon 1669. 7 Acts 27. But he that did his neighbour wrong thrust him away saying who made thee a Ruler and a Judge over us Lex Innata Religion Born with us 2. Rom. 14. These thaving not the law are a law unto themselves Errata Pag. 37. l. 9. r. Gaius p. 38. l. 25. r. prayers p. 73. l. 18. r. bones p. 86. l. 14. r. four p. 87. l. 18. r. Humane l. 27. r. contact p. 103. l. 16. r. came l. 22. r. Apostoli p. 106. l. 20. r. of the Holy Ghost 7. Serm. p. 12. l. 26. r. doers p. 19. l. 11. r. sleep These and what other Faults through the Authors absence from the Press have escaped Curteous Reader Correct FIRST SERMON ON Christmas-Day OR The Nativity of Christ 2. Luke 16. And they came with hast and found Mary and Joseph and the Babe lying in a Manger THere are two pieces of Wood that become the Jews chiefest stumbling-block and the Pagans scorn and yet are the main props in a Christians Creed and supporters in his Comfort I mean the Cratch the Cross 1 Cor. 1. c. 23. the one unavoidably accompanying Christs birth the other his death But what the blessed Jesus when he came to visit us in great humility was not ashamed to undergo for us we have infinite less reason to be ashamed to own God forbid But that we should glory with St. Paul as in the Cross of Christ 6. Gal. 14. so in his Cratch too the one is in order to the other Mysterie of Divinity the everliving God was born here to be capable to suffer there and both for our salvation Hence the Manger and the tree seem they never so despicable are greater Monuments of Gods love to Mankind than the glorious fabrick of the Universe for who will deny our Redemption to be a mercy excelling the Creation This then is a great Feast as the day of our Redeemers Birth so of his Invention too and that only at the Sign of the Manger Hoc erit signum this shall be it saith the Angel v. 12. To this let us make hast with those in the Text And they came with hast c. These words divide themselves into 4 Parts 1 Inventores The Division of the Text in 4 parts 2 The Personae Inventae 3 The Vbi 4 The Quomodo 1. The Inventores or Persons finding They came 2 The Personae Inventae or Persons found Mary and Joseph and the Babe 3 The Ubi or place where they were found In a Manger 4 The Quomodo how they found them or what means they used here They came with hast 1. The Persons finding They came 1 The Persons finding Shepheards this refers to the Shepheards v. 8. abiding in the field keeping watch over their slocks by night But if any are offended at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Excubantes quasi extra cubare dicas atque adeò sub dio pernoctare Beza and say the Shepheards being at this time abroad without doors must needs turn our December Christmas out of doors quite supposing it improbable that they would in so cold a part of the year take up their lodging in the open field they must consider the diversities of Climates and the vigilancy of Countrey-men when necessity requireth The great confluence of all sorts of people and strangers at this general tax v. 1. might make them look about them with the more care and painfulness Quare vetusta traditio Ecclesiae non temerè nobis rejicienda est Casaubon The Shepheards did properly seek for and find as Bishop Andrews observes the b Chief c Great and the d Good Shepheard e of our souls This blessed Lamb of God now newly yeaned that taketh away f the sins of the world b 1. Pet. 5. c. v. 4. c 13. Heb. 20. d 10. Joh. 11. e 1. Pet. 2.21 f 1. Joh. 29. God saith of his begotten Let all the Angels worship him 1. Heb. 6. which honour as he confers on those glorious Spirits so in his infinite mercy he is pleased to allow men likewise whose nature he took 2. Heb. v. 16. and not the others and amongst these the most ordinary plain Countrey-men Shepheards Christ coming to undertake for us in the meanest conâ—ition that might be What may be learâ—ed a from the Shepheards hath every thing suitable thereto a homely place for his birth and homely guests Nor will I part with my Shepheards till from them I learn that as there is requisite a due distance between Superiours and Inferiours so this ought to be free from all manner of Pride and Contempt since God accepteth of the lowest as well as the highest Now we know blessed Jesus that thou art h he that should come not do we look for another since according to the undeniable Character of the true Messiah which thou thy self hast given the i poor here have the Gospel Preached unto them The Shepheards this day receive the k Evangelium the first glad tidings of a Saviours birth vobis natus est v. 10. h 11. Mat. 3. i v. 5. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. To conclude the Joy of this Birth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all people v. 10. Christ descended as from David and Solomon and a list of Kings so from Booz and Jesse plain Countreymen Now he came for them from whom he came which Intimates that all sorts and conditions of men from the Scepter to the Sheep-crook are interessed in a Saviour Lastly Shepheards first hear and declare a Saviour perhaps that the plainness of the men might add the greater credit to their relation Abfuit ab iss fingendi voluntas astutia quia rudes fuêre Lactantius I pass now from the Inventores or persons finding the Shepheards they came and found to the personae inventae The personae Inventae Mary and Joseph and the Babe Why
Mary named before Joseph persons found viz. Mary and Joseph and the Babe These be the Parents and the Child but why Mary before Joseph the Wife before the Husband This doth not quit the woman of her duty of subâ—ection 5. Ephes 22 23 24. and wring the staff of Preheminence Rule and Authority out of the mans hand to put it into hers But perhaps she was found first though not far one from the other or rather it seems to me as if the wisdome of the Holy Ghost would imply hereby that Mary of the two hath the greatest share in this Birth Mary is the real Mother Joseph but the reputed Father of Christ That He was conceived by the Holy Ghost born of the Virgin Mary is an Article of our faith without any talk of Joseph Hence sinful vile polluted Adam's off-spring Man touch not this Holy Maid and hence all base and unchast thoughts that which is conceived in her is of the Holy Ghost Which Conception †Sicut vermis calefaciente sole c. Aug. de temp Ser. 181. St. Austin makes more plain unto us by the similitude of a Worm which Christ compares himself to 22. Psal 6. I am a worm saith he and no man i. e. not conceived after the manner of men but as the worm by the heat of the Sun onely is formed of mud or slime so Christ was conceived of our flesh by the secret assistance and operation of the Holy Ghost alone * Nec potest doceri nisi à donaate nec potest addisei nisi à suscâ—piente St. Bern. on the Conception This Melchisedec without Father Jesus thus miraculously conceived Mary yet acts the part of a Mother in bearing and bringing forth this her first born 5 6 7. verses From hence forth all generations shall call thee blessed 1. Luk. 48. Thou art the King of glory O Christ Thou art the Everlasting Son of the Father And yet when thou tookest upon thee to deliver man thou didst not abhor the * Quantus est qui natus est Sed quantus est qui de Virgine natus est Aug. Hom. 32. pag. 340. Virgins Womb. Mary in this He that is mighty hath magnified thee 1. Luk. 49. Wheresoever the Gospel shall be Preached there shall also this be told 26. Mat. 13. Thy name stands registred in that Breif our belief which must have passage over all the world and we will never remember thee but with love and reverence next to adoration If I might not be thought too superperstitious and impertinent I could tell here how that this name once named out of aweful respect to the Blessed Virgin did once stop a young Gallants lust in its full design and work a notable Reformation in him The Story we may read at large in Montaigne's Essayes lib. 1. cap. 46. But as the poor simple man must needs Saint Pontius Pilate because his name was suffered in the Creed will I on the contrary altogether despise Joseph for being left out Joseph then Josephs description though of mean occupation a Carpenter 13. Mat. 55. yet is of Royal descent of the house and linage of David v. 4. As to his Civil condition he is noble belonging to the tribe of Judah and therefore repairs to their Metropolis Bethlehem to be taxed v. 4 5. As to his vertuous disposition he is a just man and obedient to the Divine command 1. Mat. 19.24 I would fain leave them as they were found together A loving pair and so not far one from the other Indulgent Parents and so both near the Babe Methinks I see the over joy'd Mother smiling upon her heavenly Off-spring whil'st Joseph admires his Virgin Wife she busily wrapping and swadling his beauteous body whil'st he as cheerfully waiteth and tendeth on this sacred Nurse 'T is Honour over and above sufficient to Joseph only to be husband to her whose child he durst not own to have begotten For the Holy Ghost came upon her and the power of the highest did overshadow her wherefore that Holy thing which was born of her is called the Son of God 1. Luke 35. Which brings me to the Babe to whom I long indeed to come as the subject matter of this Festival As Contemptibly as here he seems to lye The Babe who he is this is none other than a Saviour Christ the Lord v. 11. 1. 1 A Saviour A Saviour soter hoc quantum est saith Tully How great are the thoughts of a Saviour if but for the Body But this is a spiritual Saviour this Babe's name is Jesus because he saves his people from their sins 1. Mat. 21. Neither is this salvation in any other 4. Acts 12. A Saviour 1 Christ Christ or †Christus dicitur à Chrysmate i.e. unctione St. Austin de temp Ser. 181. Anointed for of a truth this Holy Child Jesus was Gods special anointed 4. Acts 27. with the oyle of gladness above his fellows 45. Psal 7. i. e. as the †Bishop Hall 's Paraphr on the Text. King Priest and Prophet of his Church God hath endued his assumed humanity with all divine graces above all meer mankind Christ comes fully qualified for the work of a Mediator or compleat Saviour purposely designed hereto with his Commission Patent from heaven for him hath God the Father sealed 6. Jo. 27. 3. Christ the Lord. 3 The Lord. There be Gods many and Lords many 1. Cor. 8. ch 5. But Holy Babe Thou only art the Lord. There be many Christi Domini the Lords Christs or anointed yet but one Christus Dominus the Lord Christ He is the Lord Lord of Lords and King of Kings 17. Rev. 14. The Lord coeternal and coequal with God the Father begotten of him before all worlds God of God very God of very God saith the Nicene Creed Such a Lord that the very Pagan †Augustus Emperour 't is reported by Grotius lib. 7. c. 2. upon the same day that this Babe was born forbid any by Edict to call him Lord That all Lordship might be ascribed to him To whom he in great devotion erected an Altar with this inscription Haec est ara primogeniti dei Suet. The Delphick Oracle is said to acknowledge the Deity of this Babe vid. Balduin de Cas Consc pag. 75. One of the Sybils to prophecy concerning it Plato to believe it But whate're becomes of Heathenish Stories Scripture doth sufficiently prove him our Immanuel God with us 1. Mat. 23. In this word saith Bishop Andrews Ser. Nat. 9. pag. 75. is implyed both natures El signifies Gods cum plenitudine potestatis God in his full strength and vertue God with all that ever he can do So is Christ saith Athan. in his Creed perfect God Immanu with us one of us perfect man too and that in the Infancy of our nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babe A Babe Christ a Babe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur pro 〈◊〉 〈◊〉
up a f Kingdom a g Synagogue a h Legion f 11. Luk. 18. g 3. Rev. 9. h 5. Mar. 9. The great Belzebub can command thousands of his Ministers if God permit to vex and trouble us witness that poor Gadaren so infested with this i hellish Rout we are many may the chief Commander of those forces seem to answer in respect of those that were in or about the possessed i 5. Mar. 1 2 c. For though Christ rebuked the spirit whereby the person was principally actuated in the k singular number yet this Captain-agent was attended no doubt with a sufficient rabble of the black Regiment as appears by their several seizing the word once given on their several preys in that great herd containing about l two thousand k 5. Mar. 8. l verse 13. A multitude of Daemons as one observes without violence to their natures may lodge in the Body of one man These spirits being able to draw themselves out of their usual extent into a far narrower compass and perhaps wholly to quit their own vehicle to make use of anothers and so many may unite with the blood and spirits But wherever this throng of Feinds did bestow themselves whether in or about one man Gods bounty was never the less in suffering them to possess no more nor Christs power in driving them away from hence the Devils being nothing the weaker for not appearing each one harnessed with a several humane body By what hath been said we may gather there is a damned Militia the Devils march about in Troops and Armies to torment us and conspire our ruine yet we know how to disband them all no number of them can withstand Prayer and Fasting This kind goeth not out but by Prayer and Fasting 2. In the malady 2 Their Malignancy there is considerable in the evil spirits as their Multiplicity so Malignancy Hoc genus This kiud As it includes a numerous Combination so a Combination of more stiff and tenacious spirits See Bishop Hall's Paraprase on the place Having a more stubborn non egreditur a vix discedit goeth not forth and a hard departing 9. Luk. 40. stamped on them Hoc genus This kind are noted for a sort of bold abusive most extraordinary fierce and cruel Devils That valued not a bare n Apostolical command that ceased not to shew their malice in the o face of Christ himself p taring and bruising the possessed making him foam gnash with his teeth pine away q cry out suddenly fall or wallow on the ground Oft times casting him into the fire and into the waters 9 Mark 23. Seeking Extremities to destroy him without the least pity or respect on a s child and an t onely child n 9 Luk. 40. o ver 42. p 9 Mar. 18. q 9 Luk. 39. r 9 Mar. 20. s 9 Mar. 21. t 9 Luk. 38. Now Hoc geuus this kind be their number never so great their nature never so malign is to be ejected Christs way though no otherwise This kind goeth not forth but by Prayer and Fasting 2. 2 Remedy Prayer and Fasting not to be sevred The Remedy Prayer and Fasting not to be severed 1. Because Christ hath coupled them and what God hath joyned together let not man put asunder 19 Mat. 6. 2. It was the Custome of the Church of old to Joyn them as we see in u David in w Esther the x Israelites y Daniel in Anna 2 Luk. 37. So in the Epistle appointed for this day the Proclamation goes z Sanctifie a Fast gather the People and let the Priests say spare thy people O Lord. u 2 Sam. 12.22 75 Psal 13. w 4 Ch. 16. x 20 Judg. 26. y 10 Ch. 3. z 2 Joel 15 16 17. 3. 'T is the present practice of our Church On our Wednesdayes and Fridayes Dayes of Abstinence for the Bridegrooms taking away grounded on the command of our Saviour see Mr. Browning on that text p. 176 177. 2 Mark 20. to his Disciples that then they should fast in those dayes our Church enjoyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. Act. 5. Instant earnest Prayer peculiarly applyed to the Letany Id. p. 148. as the Eastern Church testifies 4. Because saith Bishop Hall in his Paraphrase on the text Efficax est oratio praecedente Jejunio Cyp. de Jejur Tent. cap. 6. Devotion in Prayer is apt to grow dull and faint there must be an exercise of fasting and abstinence to set an edge upon it and stir it up Prayer may prevail without Fasting but Fasting without Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S. Chrys in Psal 145. is to small effect and when they both joyn together they make the strongest assault on Heaven as can be Wherefore the Servants of God in their highest concerns would not separate them 8 Ezr. 21.13 Act. 3.14 Act. 23. Prayer and Fasting render us most acceptable unto God and like unto the Angels Prayer saith Reverend Hooker The excellency of Prayer Eccl. Pol. lib. 5. Papagr 23. p. 23. are those Calves of mens lips 14 Hos 3. Those most gracious and sweet odours 5 Rev. 8. Those rich presents and gifts which being carried up into Heaven do best testifie our dutiful affection and are for the purchasing of all favours at the hand of God the most undoubted means we can use And again a little further the knowledge is small saith he which we have on earth concerning the things which are done in Heaven notwithstanding thus much we know the Saints in Heaven that they Pray and therefore Prayer being a work common to the Church as well Triumphant as militant a work common unto men with Angels what should we think but so much of our lives is coelestial and divine as we spend in the eyercise of Prayer So for Fasting if it be right is it not a chosen duty The excellency of Fasting an acceptable time unto the Lord 58 Isa 4 5. Again Fasting saith St. Chrysostome Ser. de Jejunio Tom. 5. is an imitating or following the very Angels in Heaven so far forth as we are able c. Fasting is the life of Angels so St. Ambrose Tom. 4. de Jejun cap. 3. p. 239. Qui jejunat Angelorum ritu vivit c. St. Basil Hom. de Jejun These two now linked must be of exceeding vertue and efficacy 5. Prayer from Fasting cannot be sundred for what is Fasting it self but silent Prayer where in our Humility without which vocal supplication is but an empty sound God effectually reads our wishes and the peices of a broken spirit are to him pleasing and prevalent Petitions 51 Psa 17. A broken and a contrite heart O Lord thou wilt not despise My next business shall be to enquire why Fasting should make Prayer so powerful and Secondly Why Fasting makes Prayer so powerful what Fasting it is that doth so For the first Fasting makes our Prayer more powerful Reason 1 1. As it helps us to the greater watchfulness hereunto sobriety and
refresh us in afflictions and death it self for those sighs and fears himself felt at the drinking of this bitter cup which amazingly startled him and made him so earnestly cry out O my Father c. 3. The Difficulty of the Cups passing or indeed the impossibility of it appears 1. 3 The Difficulty of the cups passing From the unalterableness of Gods decrees 2 Acts 22 23. Could he not here have commanded twelve legions of Angels for his rescue 53 54. verses But how then should the Scripture have been fulfilled that thus it must be Heaven and Earth may pass away sooner than one jot or one tittle of Gods word fail 5 Mat. 18. one drop of this cup be spilt The stain of sin cannot be washed off but by blood 9 Heb. 22. now what the blood of Bulls and of Goats could not do the blood of the Son of God must Thus it is written in the Volume of his Fathers everlasting councel 10 Heb. 4 5 6. if you will too curiously enquire the reason take St. Austins answer Ipsum interroga me scire licet quòd ità cur ità non licet ask him It is lawful for me to know it is so not why Notwithstanding whatsoever hardship this beloved Son underwent in this cup it argues the highest love of God imaginable to suffer and of him to drink it and gives us all this cheerful confidence that he who hath not withheld his Son but delivered him up in this manner for us can with him deny us nothing 8 Ro. 32. Again Christs suffering on the Cross was suitable to mans sinning ut per l'gnum erigeret lapsum in ligno Theod. Ut fieret crucifixione quae erat genus mortis Maledictum maledictio pro nobis St. Austin 3 Gal. 13. that as by the Tree came Death by the same should come life That by his Crucifixion which was a cursed kind of death he might be made a curse for us to redeem us from the curse of the Law for it is written Cursed is every one that hangeth on a Tree 21 Deut. 23. Finally on the Cross extensis utrisque manibus as one observes vocationem tà m gentium quà m Judaeorum significaret by stretching out of both arms at widest he shews forth most gracious proffers of embracing both Jews and Gentiles 2. 2 Christs submission In the text you have as Christs Petition O my Father c. so his submission Nevertheless not as I will What we learn in his Prayer but as thou wilt Christ in his prayer teacheth us as 1. Devout Gesture He fell on his Face 2. Secrecy He went a little further from his disciples 3. Watchfulness verse 38. Watch with me fervency in his Prayer he sweat great drops of blood 22 Luke 44. Frequency he went away and prayed the second and third time v. 42.44 4. Brevity and a form the second and third time he said the same words v. 42.44 which were not many 5. A Diligent listning for the return of Prayer Compare our Text with vers 42. whereas Christ here Prayes earnestly if it be possible c. as if he had had some secret intelligence from heaven that it could not be he alters it thus ver 42. O my Father if this Cup may not pass c. Lastly He teacheth us holy cheerful and humble resignation of our will to Gods will for the answering our Petitions Nevertheless not as I will but what thou wilt As Christ was God his will was not contrary to his Fathers but as Gregory Nazianzen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Godhead is one so also is the will of God But the assumed nature subject to humane infirmities beginning to startle at this cup Christ will bring in subjection to Gods will Since it is thy will O my Father in thine infinite wisdom to order this cup for mans redemption In obedience to thee and in love to him I will freely drink it It is a most terrible cup indeed witness those strange fears which possess me on the very thought of it making me cry out O my Father if it be possible pity thy dear Son and let it pass Nevertheless not what I will according to the weak motions of my frail flesh but as thou wilt according to thine eternal purpose in the working of mans salvation vers 42. If this cup may not pass from me except I drink it Thy will be done FOURTH SERMON ON easter-Easter-Day OR The Resurrection 24 Luke 34. The Lord is risen indeed THe Primitive Christians I have heard on this day meeting in the morning had this greeting Some cryed the Lord is risen the other answered the Lord is Risen indeed What the early women had received from the Angels v. 1.4 5 6. and told to the Apostles v. 9. and others The two Disciples from Emaus v. 13. now again ratifie declare to them for a most certain and very truth saying The Lord is risen indeed The matter and manner of this report which doubtless was with abundance of Joy as witnesses their great hast v. 23. to bring it so many miles v. 13. at night v. 29 30. late after Supper offers to our consideration two things 1. In the text two things observable The Reality of Christs Resurrection 2. The benefit thereby 1. 1 The Reality of Christs Resurrection The Reality of Christs Resurrection The Lord is risen indeed Some prejudiced Persons as they did all his other Actions of casting out Devils feeding the multitudes in the wilderness raiâ—ing the dead imputing these to some delusion Witchcraft or Sorcerie so they might misconstiue this of his Resurrection also and as they might say as one observes in Dr. Moore 's Myst of Godliness p. 138. of that great Eclipse of the Sun at Christs Passion that some delusive spirits might intercept that light in favour of him the great Magician whom they thought just to crucifie betwixt those two other Malefactors quasi latronum pessimus saith one as the worst of the three the same might say that the same spirits might open his Sepulchre carry him away and afterward appear in his shape making use of his body to shew to Thomas or châ—nging their own vehicles into the likeness of flesh and bones so that no mans sense might discover any difference To this answers Dr. Moor in his Myst of Godl p. 140. give me leave to rehearse his own words I cannot mend them 1. That which may be an Exception or Evasion in any case is of consequence in no case for what doth there at any time really happen but evil spirits have a power to imitate so near that our senses may well be deceived 2. Though they have this power in themselves yet I deny that they can exert it when and so far as they please and therefore God would not permit them to add so irresistable credit to the whole Ministry of Christ by this last miracle if Christ had not really been the Messiah but he being
Christ be not risen then is our Preaching vain and your faith is vain also ye are yet in your sins grievous consequences but the Lord is risen indeed and we may now stand under his arms and make this bold challenge with the Apostle 8 Ro. 38. who is he that condemneth It is Christ that died yea rather that is risen again 3. Christs Resurrection assures us of ours 27 Mat. 53. after this many dead bodies of the Saints appeared alive 1 Cor. 5. c. 20. Now is Christ risen from the dead and become the first fruits of them that slept for since by man came death by man came also the Resurrection of the dead for as in Adam all dye even so in Christ shall all be made alive This is that joyful Anthem that welcomes in this Festival Holy Job seeing Easter as Abraham did Christmas-day 8 Jo. 56. many hundred years before they were by faith cheerfully concludes his Resurrection from the Resurrection of his Redeemer 19 ch 25. Victurum me certâ fide credo liberâ voâ—e profiteor quia Redemptor Meus resurget qui inter Impiorum manus occubuit with assured faith I believe and with free courage confess that rise I shall in as much as my Redeemer shall rise who is to dye by the hands of wicked men saith St. Gregory on these very words Eâdem catenâ revincta est Christi Resurrectio nostra Christs Resurrection and ours are linked with one and the same chain If the Head be above the water the members cannot perish otherwise they may 1 Cor. 15. c. 16.17 Now we may insult over death 1 Cor. 15. ch 55. since Christ risen thence hath given death it self it's deaths wound 13 Hosea 14. O Death I will be thy Death Death now it self hath its Epitaph the Grave its Tomb-Stone Nor is it a small thing for Christians to hear of their Resurrection since it is the Ground-work of all their hope and happiness 1 Co. 15. v. 19. Our Souls are here burdened with a sinful sickly loathsome body But at the Resurrection this corruptible shall put on incorruption 1 Co. 15.53 this mortal shall put on immortality this weak dishonourable dust shall be raised in glory and power v. 43. Well may then be rehearsed with abundance of joy a Surrexit Dominus the Lord is risen since such infinite benefit doth arise to us from his Resurrection Application Is the Lord risen indeed 1. Let us be risen with him Then is he risen indeed to us when our affections are risen with him 3 Coloss 1 2. Christs Resurrection must work in us a Resurrection to grace 6 Rom. 11. before it can work for us a Resurrection to Glory 20 Rev. 6. Blessed and Holy is he that hath part in the first Resurrection on whom the second death shall have no power 2. Let us strive to find Christ this day risen with the same haste as Peter and John 20. Jo. 3 4. the same care v. 11. constancy and rapture of Joy v. 16. as Mary by the same means as the Disciples in the verse following our Text viz. Breaking of Bread in the Sacrament Here we may with Thomas 20 Jo. 25. thrust our hands into the print of the nails and the wounds in his side to convince us of the truth of his Resurrection I know not Our Church will not at this time especially excuse us from this duty and cettainly the life every worthy Communicant finds in Christ fed on here cannot but sufficiently inform him that he is alive And having thus found him we cannot but be Glad 20 Jo. 20. Glad though Christs rising saith Bishop Andrews in his 2 Ser. on the Resur p. 397. did no way concern us or we that yet 1. In that a Man one of our own flesh and blood hath gotten such a victory even for Humanities sake 2. Then that one that is Innocent hath quit himself so well for Innocencies sake 3. Thirdly in that he hath foyled a common enemy for amityes sake 4. Fourthly in that he hath wiped away the Ignominie of his fall with the glory of his Riâ—â—ng again for Vertue and Valours sake for all these we have cause to rejoyce but chiefly â—â—nce his Resurrection was for us 4 Ro. v. ult how ought our souls to overflow with gratitude 'T is the peculiar faith of a Christian to believe Christ Risen Mortuum esse Christum pagani etiam credunt resurrexisse verò propriafides est Christianorum St. Austin and the property peculiar to this faith to create in us Joy for his Resurrection Lord we believe help thou our unbelief O Heavenly Father who didst raise thy Son from death raise our dull Souls to a due thankfulness for this mercy It is meet right and our bounden duty that we should at all times and in all places give thanks unto thee Almighty Everlasting God But chiefly are we bound to praise thee for the glorious Resurrection of thy Son Jesus Christ our Lord for he is the very Paschal Lamb that was offered for us and hath taken away the Sin of the world who by his death hath destroyed death and by his Rising to life hath restored to us everlasting life Therefore with Angels and Archangels and with all the company of Heaven we land and magnifie thy glorious name evermore praising thee and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to thee O Lord most High FIFTH SERMON ON Holy-Thursday OR The Ascension 4 Ephes 10. He that descended is the same also that ascended up far above all Heavens that he might fill all things HERE is the Highest ascent answering to the Lowest descent immaginable and both in one and the same person He that descended is the same also that ascended c. This the Apostle speaks of Christ v. 7 8. in his Exposition on that Prophetical Psalm the 68. proper for this day His Descent we have already treated from Heaven to the Earth the lowest part of the world at his Incarnation from the surface of the Earth into the Bowels thereof the grave at his passion He descended from the bosome of his Eternal Father that excellent Glory 2 Pet. 1. c. 17. into the lap of a poor Virgin He that thought it no robbery to be equal with God took to him humane nature and in it the form of a Servant submitted himself to shame pain mortality was Crucified Dead and Buried nay say we in our Creed Descended into Hell lower than this he could not go Now He that descended thus hath as many lifts of his ascension till he came to the highest pitch can be Mark the tearms of his rise He ascended up far above all Heavens In the Text. you have three parts Division In the Text three things 1. The Person Ascending 2. The Ascent 3. The End of it 1. The Person Ascending He that descended ipse est is the same also that ascended 2. The ascent longè supra omnes
Pentecost the Fiftieth or Jubilee from the Resurrection hath in it two direct acts of a joyful Jubilee 1. The Releasing of Prisoners 2. The Restitution of Estates gratìs Both these are effects of Christs Ascension which we have lately treated 4. Ephes 8. When he ascended up on high he led Captivity captive and gave gifts unto men In the former The Releasing we are freed from that bondage whereunto sin had brought us In the Latter our Restitution we take again our first Happiness lost at the Fall recovered by the renewing of the Holy Ghost 3. Tit. 5. This is that Inestimable gift of God at this time sent which we most infinitely undervalue whilst we think to value it at any temporal rate whatever For this Simon Magus offers that which Solomon 10 Eccles 19. saith answers all things Money But Peter said unto him Thy Money perish with thee because thou hast thought that the gift of God may be purchased with money Our Text is an Execration In the Text 4 parts wherin you have First The Person Execrating Peter Peter said 2. The Person Execrated Simon Magus v. 20. Peter saith unto him 3. The Execration it self Thy money perish with thee 4. The Reason of this Execration Because thou hast though that the gift of God may be purchased with money 1. The Person Execrating Peter who might well take on him this Authority having generally with the rest of the Apostles 20. Joh. 23 and particularly by himself 16. Mat. 18. received the power of the Keyes for binding and loosing for Absolving and Execrating Which power in Peter and the Apostles not Personally tyed only to them but they receiving it as Ministers Priests or Preachers as witnesses their preceeding Mission 20. Joh. 21. and Inspiration peculiar to this Office v. 22 was to be derived from them to all who should lawfully succeed in the same function See Bp. Andr. of the power of Absol p. 57. Wherefore at our entring into Holy Orders together with Preaching the Word we receive this Commission The Form is Receive the Holy Ghost whosesoever sins ye remit they are remitted unto them and whosoever sins ye retain they are retained c. Not but that Gods power is Ablolute his Grace free and unbounded He can save without meanes or Ministers but ordinarily in the remitting or retaining of sins he hath been pleased to appoint That the Vpper-house Heaven should concurre with the proceedings of the Lower-house the Pastors of his Church on Earth 18. Mat. 18. Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Christ having conferred this Honour on Ecclesiastical persons let men be very cautious how they deserve and they how they pronounce their censures 2. The Person Execrated Simon Magus a notable Sorcerer v. 9. It is reported that in Claudius Caesar's time there was a Statue set upon in Rome in Honour of him with this blasphemous inscription Simoni Deo sancto Justin Mart. Apol. 2. of his blasphemies write Euseb Iren. Epiph. Of his strange things he did relates Egesip lib. 1. c. 2. and Nicephor lib. 2. cap. 22.27 He was Deified of the people v. 10. afterwards a specious Professour Baptized admiring the Apostles signes and wonders v. 13. yet is not his heart right with God v. 21. He embraceth the â—aith but for some base end maketh Religion only a bait to fish for some Secular applause and advantage When Simon saw that through laying on of the Apostles hands the Holy Ghost was given v. 18. for this power v. 19. not questioning but to make his Market of it again He offered them money But Peter said unto him Thy money perish with thee c. 3. The Execration it self Thy money perish with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Money go into distruction with thee or perdition so Judas is called 17. Joh. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of Perdition and Gods final Judgment on the wicked is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Peter 3.7 The Perdition of ungodly men Simon Magus Apostatizing so damnably as he did from the purity of the Faith he had professed and was baptized into v. 13. which his blasphemous and vile proffers did too openly demonstrate is by the great Apostle Saint Peter who as before hath been said had received the power of Binding 16 Mat. 18 condemned as one Excommunicate from the Fellowship of the Spirit v. 21. Thou hast neither part nor lot in this matter and Retained in sin v. 23. Thou art in the gall of bitterness and in the bond of iniquity Thy money perish with thee This Phrase will bear a twofold Excommunication 1. Lesser 2. Greater The First Is a Delivering to Satan for the castigation or destruction of the flesh 1 Cor. 5.5 in order to the salvation of the Soul Here the party Excommunicated was subject by the obsession of some evil spirit or otherwise to divers tortures of Body sometimes to death it self The Latter or greater is An Anathema Maranatha 1 Cor. 16.22 the heaviest Curse the Fearfullest degree of Excommunication under which who lay could never here be reconciled to to the Church but carryes this dreadful Sentence with him till the Lord shall come to the last Judgment Both these intimate Gods wrath on notorious Sinners which when inflicted Riches perish fail stand us in no stead at all 11 Prov. 4. 7 Ezec. 19. Thy money perish with thee God inflict on thee some temporal punishment thy Purse shall not be able to help which they say come to pass accordingly by the breaking of his limbs on his pretended flight to heaven thereby discovering his fallacious Art and so dying See Egisippus lib. 3. de excidio Hierosolimitano cap 2 Torauebatur Magus Arostoli gratia c. Decidat Domine sic tamen ut nihil se potuisse vivens recognoscat statim in voce Petri implicatis remigiis alarum quas sumpserat corruit nec exanimatus est sed fracto debiliatoque crure Aritiam concessit atque ibi mortuus est This is a temporal Perishing 22. Jos 20 119 Psal 92. Or Thy Money perish with thee without repentance be thou doomed to eternal damnation this is called Perishing too 2 Cor. 2.15 1 Cor. 1.18 In this First perishing thy bodily pain pereat Argentum let thy Money be at a losse as indeed it shall not able to relieve thee Much less if by obstinate and impenitential persevering in sin thou shalt incurr the latter perishing perfect and perpetual Torment both of soul and body at the great and terrible day of the Lord 2 Pet. 3.10 Then pereat Argentum Money shall run to nothing at the general Conflagration for as the old world by Water perished v. 6. so must this by Fire v. 7. 4. The Reason of the Execration Because thou hast thought that the gift of God may be purchased with money Here we are to Consider Two things 1.
place This fire from Heaven 2 Acts 3. is to melt us into pity not like that mentioned 9 Luke 54. to destroy presently all who dislike us who savoureth of the gall of bitterness v. 23. hath no part nor lot in this Gift Lastly Where this Gift is received the love of God hereby so shed abroad in the heart 5 Rom. 5. will necessarily run out at the mouth in all joyful Expressions of gratitude saying Thanks be unto God for his unspeakable Gift 2 Cor. 9. c. 15. This effect it wrought on the Gentiles on whom it was poured out 10 Acts 46. they presently found new Tongues to magnifie God They that have taken this Gift cannot but be taken with it and for the Gift sake with the day it descended on Therefore let us keep the Feast 1 Cor. 5. c. 8. 3. Let us labour after this inestimable Gift 1. By Prayer 'T is called the Spirit of Supplication 12 Zech. 10. not only because it helps our infirmities in Prayer 8 Rom. 26. but also by it it is attained we draw in this Holy Breath 20 Joh. 22. by opening our mouths in Petitioning to God for it 11 Luke 13. 2. By Hearing Thus St. Peter's Auditory 2 Acts 1. and Cornelius and his Family received it Acts 10. c. 44. As in naturalibus in things natural faith Bishop Andrews the Breath and the voice go together so the Spirit and the Word in the practice of Religion The Lord was found most chiefly in the Voice 1 King 19. c. 12. His Spirit is an Instructive Word 30 Isa 21. and descends as on this day in Tongues 2 Acts 3. 3. By the Sacraments The Spirit of God moveth upon the Water in Baptisme and necessarily accompanieth the Body and Blood of Christ in the Lords Supper 2 Act. 38. Repent and be baptized and ye shall receive the Gift of the Holy Ghost So is this Gift given us by Christs giving us himself to eat 6 Jo. 57. He that eateth me he shall live by me now if the breath and the spirit be all one 20 Joh. 22. so is the breath and life 2 Gen. 7. and the spirit and the life 6 Joh. 63. They then that can make Christ a Body in the Eucharist must make him his spirit too since they cannot be severed for saith Bishop Andrews The flesh that was conceived by the Holy Ghost this is never without the Holy Ghost by whom it was conceived and so they can do more for him than they can for themselves for who can give himself life or Being No the Body and Blood of Christ whereby we receive his Spirit are verily and indeed saith our Church-Catechism taken of the faithful spiritually not by sence 2 Cor. 5. c. 16. in the Lords Supper Thus is our Soul refreshed by his flesh in the bread and his blood in the wine and ever with this blood there runneth an Artery with plenty of Spirit in it This cup is a cup of the Spirit 1 Cor. 12. c. 13. as may easily be perceived by that strange enlivening wrought in us after the drinking it then how lyes the Soul prostrate with joy at the feet of her dear Saviour ravished with the sence of her pardon and the assurance of Gods love now she hath received a fresh life of devotion whereby she casts off her old corruptions resolves upon new obedience and is transported with thankfulness These are the effects of Gods inestimable Gift the Spirit received in the Sacrament which though it cannot be found in the Veins of the richest Mines not to be purchased with Money yet here it is to be found in the streams of Christs blood and that we may so find it God of his infinite mercy grant c. FINIS
the Messiah it was no delusion of theirs but a real transaction by that hand that is omnipotent 3. Let me add The Devil that grand Politician of Hell would not be such an enemy to himself as to give Christianity such a huge advance by counterfeiting the Resurrection of Christ especially now at such a time when through the foregoing Prophecies concerning him and his late Testimony of himself in his life all so expected it 4. Every thing look'd exactly like a real Resurrection 28 Mat. v. 2 3 4. The watch felt the Earthquake in their own fearful shaking saw the Angel roll the Stone from the Sepulchre 20 Jo. c. 21. Peter looks into the Sepulchre finds no Body of Christ there Christ himself immediately after appears to his Disciples eat and drank with them they felt his flesh put their fingers into his wounds what greater demonstration could there be to convince any indifferent men of the reality of his Resurrection 5. Those Miracles he did while he was alive being so genuine and reall as they were must needs beget faith in the unprejudiced that his Resurrection was real also the same power in him that raised Lazarus four dayes dead 11 Jo. 39. could as easily raise himself the third day Lastly Fas est ab hoste doceri His enemies false tale raised 28 Mat. 13. to put off the belief of his Resurrection being so idle and unlikely gives us the greater perswasion of the truth of it Say ye his Disciples came by night and stole him away whilest we slept There must be good words large money v. 12. and a fair promise of securing their necks v. 14. e're they can prevail with the Souldiers to blaze abroad such an improbable story It was unlikely the watch should sleep there being so severe a punishment to the delinquents in this case Say they did sleep how could they tell who stole him or how could they once imagine it to be the Disciples What had they more courage for their Lord dead than living 26 Mat. 56. or if they were the Disciples vvhere do we read they were ever arraigned and prosecuted for this notorious cheat They were very merciful to forgive them that they were never guilty of No They secured the Sepulchre as it had been for their lives rolling a stone before the door of it so bigg 16 Mar. 3 4. no ordinary strength could so sealed 27 Mat. 26. the greatest durst not remove it till the Angels are commanded to become Porters to their rising Lord 28 Mat. 2. and Preachers of him to us v. 6. He is risen The Lord is risen indeed Object How comes it to pass the chief Priests and Rulers being so necessarily convicted of Christs Resurrection from the Souldiers 28 Mat. 11. did not yield to confess it Ans Because they would rather baulk their Consciences than their reputation in the acknowledgement of so hainous an error What a blurr had it been to them to have Crucified their Messiah with their own hands had they owned him for such For had they known him saith St. Paul they would never have done it 1 Cor. 2.8 now that such knowing men should not know him you shall never know by their after-acknowledging him Are we blind also 9 Jo. 40. so sticks in their stomach they will not endure to hear it and therefore having proceeded so far in denying him by putting him to death they cannot in honour draw back but must deny him in his Resurrection also though never so plain and evident Suâ—rexit Domino verè The Lord is risen indeed 2. Obj. If the Loâ—d be risen indeed hath virally actuated that very body that lay in the Grave what means his appearing and disappearing at pleasure and coming to his Disciples when the doors were shut this is rather spirit-like v. 37. than suitable to the nature of a real body v. 39. flesh and bones Answ Christ saith Dr. Moor in his Myst of Godl p. 141. gave a specimen of a wonderful power residing in him in his transfiguration on the mount and that he carried that about him then that was able to swallow up mortality into life though it was usually restrained as a light in a dark I anthorn His Divinity therefore with his inward exalted humanity I mean his Soul took hold again of his Body and did vitally irradiate it so that he was as naturally united with it as any Angel with his own vehicle or any Soul of man or any other Animal with their Bodies Nor was it any greater wonder that Christ should rarifie his body into a disappearing tenuity then that Angels and Spirits condensate their vehicles into the visibility and palpability of a Terrestrial body the same numerical matter still remaining in both 2. Christ hereby might discover the pure refined nature and spiritual agility of our bodies after the Resurrection when they shall be made like unto his glorious Body 3 Phil. 21. 3. Christ hereby shewed he was not constantly to be resident with us in his corporal presence and so we to apprehend him by faith not by sence 2 Cor. 5. ch 26. Sometimes he appears and suffers himself to be handled by his Disciples to demonstrate to their sence the truth of his Resurrection who were to be zealous asserters and infallible witnessers of it to the world Anon he withdraws to exercise them and us in a spiritual apprehension of him invisible 11 Heb. 27. Blessed are they that have not seen and yet have believed 20 Joh. 29. So much now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surrexit verè the reality of Christs resurrection The Lord is risen indeed The benefit hereof follows as 1. This convinceth us of his Deity his Surrexit speaks him to be Dominus his being risen speaks him to be the Lord He is risen indeed he and not another no man ever before him 19 Jo. 41. lay in that tomb and so was he raised too by his own power not by anothers vertue like him who revived at the touching of Elisha's bonds 2 K. 13. c. 21. 2 Jo. 19 21. and 10 c. 18. He is risen indeed His was a real resurrection from death for they left him not till they had his very * There is about mans heart they say a Skin called Pericardium containing in it water which cools and moistens the heart lest it should be scorched with continual motion this skin once pierced man cannot live heart blood out 19 Jo 34. no delusive awakening from a Lethargie or some ob-stupifying disease 1. The Reality of his resurrection proves the reality of his divine nature in that he is risen indeed he is the Lord indeed and so able to do infinitely for us in delivering us from all evil and replenishing us with all good things 2. The Reality of Christs Resurrection is the only confirmation of our faith in him to be the true Messiah veâ—se 21. â—his day decided him to be the Redeemer of Israel 1 Cor. 15. c. 14.17 If