or any thing relating to the death of Christ had been appointed for a curse so ineffable are the Mysteries of his CROSSE and horrours of his suffering and yet his drinking thereof that is the enduring and undergoing of them exceedingly pourtrays the vehemency of his desire for accomplishing mans happinesse which all his Sermons miracles actings watchings fastings evince saying still I thirst but at last conquered and triumphed over the Devils and men makeing us this day to blesse the Lord in the house of the Lord as did our elder Brethren in the day of Iehosophat when fighting againâ—t the Moabits and Ammonits in this same ground calling it Baracha that is blessing 2. Chro. 20. THE curses being removed due to fallen man for sin maketh no death to be though the sinner may dâ— accursed wherefore in death the tree is still and may be used though in honour to our Saviour the use of the crosse was abolished by Constantin the first Christian Emperour haveing seen before his famous battel with the Infidel Maxentius in the South a shining crosse in the air with this inscription in hoc vince he conquer'd by which the Church had peace round about Christ sent his Disciples two and two into every City where he was to come to prepare eyes ears and heart for his own reception that at his comeing they might receive the Holy Ghost so eminent was his thirst so longing his desire whether in eaâ—th or heaven for mans benefit for mans Salvation DAVID in many things was a typ of Christ and in this prefigured him also that as the Hart panted after the water brooks so panted his soul after God David in Christ was crucifâ—ed and Christ in David thirsted as the Hart which beast bearing naturally an antipathy to Serpents first sucks them out of their holes then rents them they again when not prevailing by force claspeth about his horns lyeth on his back to bit he for defence roulleth on his back and brusing them â—layeth them with which he is so heated that he is not at rest until he drink the applicablenesse of which to Christ is conspicuous who by the power of his breath commanded the Devils out of the possessed and by lying on his back a few hours in the grave overcame their greatest force before which how mightily he did glocitare pant and roare out that terrible cry My God my God why hast thou forsaken me an expostulation in death shewing the things he suffered and contents of what we are to do speaking this for his peoples instruction in taking inspection in calamitous times into the principal cause of their distressâ—s where faulty with the thief to say we indeed justly if otherwise sinceâ—ity appear in our tendencies to please him then to plead with him Remember Lord said Hezekiah I have walked before thee with a perfect heart why then should I dy Childlesse why should thy promise made to my Father David fail in me THOVGH with Iob for a while we suffer for secret causes yet with him let us hold fast our Faith as Christ not saying O God but My God my God why hast thou forsaken me words that discover so much of a man that but for to Day shalt thou be with me in Paradise we might demure upon his being God and in themselves hard to be understood yet this is perceptible that in strong temptations the truth of things being hid we judge of them and of our own state worse then they are the ingemination shews innocence to be enflamed because it suffered and the affluence of his sorrows so directed as to Ecclipse in him the wonted consolations in the Fathers fellowship which though wanting yet he endured his own zeal unexpressibly irritating him for â—ins removing his teeth on the CROSSE being set on edge because we in the field so greedily had eaten sour grapes CEDRON is also said to be black from it's shadinesse as being shadow'd by the mount of Olives over which David pâ—ssed bare-headed and weeping his Son our Lord was appointed for the same pilgrimage though not upon the same ground David weeping for his Son who had moved Rebellion Christ weep'd for sins committed by Rebellion David saw something in himself meriting that blacknesse and therefore cry'd Christ saw that nothing was in man that deserved clearnesse yet that his head might want no oyntment and that his garments might be always white he travelled towards this black brook under Olives the very place inspiring this observe that because of it's fruitfulnesse of oyl used in medâ—caments and one of the ingredients of the Samaritans recipe for the cure of the wounded traveller our Lords death is declared proper for cure of our spiritual wounds for strengthning our weaknesse in wrestling against principalities and powers Devils who may by permission embitter our waters yet as the horn of the Vnicorn is medicinal in healing infected fountains the plunging whereof by it causing other beasts to drink securely so application to his CROSSE as Moses to the tree Exod. 15. maketh our bitter waters to become sweet our afflictions to become easy our burthen to become light he having antidoted their evil by drinking that is by bearing of them before us yea by it our sins shall our very lusts shall have a tendency for good the remembring of Piters sin made him bitterly weep yet may we not say it made him diligently to watch he afterward not comparing himself with others attested his own Love not falling back again into the condemnation of the Devil by over-rating of himself FILTH or Earth may cause ones hands to scour the better and after washing to become the whiter this was designed in his blood viz. that we should be pure white and holy by washing our selves therein his bloud having that property to make our very garments white as in the vision Reve. â— hinting at that remission of sin which by blood was obtained in the Law As Herod therefore sought this Holy Childs life to take it and destroy it let us seek his death that is the benefit of it that we may live by it and in it with as great earnestnesse as he laid it down for he is said to drink of the brook in the way IN the way that is walking forward that is takeing no rest untill as Naomi he had setled his Church he being that Goel Ruth 3.9 the next kinsman appointed Redeemer of his Church and by right of inheritance to betroth the Gentile Church as Ruth unto himself he as Boaz being a Jew born in Bethlehem not by pulling of his shoe but by being stripped of his garments yea robbed of his life Judas lingred as did Lot but was â—oused with a what thou dost do quickly a charge not enjoyning diligence but evidencing impatience wishing for and suggesting sufferance of that which a treacherous heart had in dissimulation contrived and concealing from the other Apostles his treason by this declaration least a moments stay had been
Land as the Bride the Lambs wife for which Praise the Lord all ye nations praise him all ye people For his merciefull kindness is great towards us and the Truth of the Lord endureth for ever Psal. 117. All things being fulfilled which were fore-prophesied IT were not seemly to wave the particular place whence he took his rise which was from Mount Olivet by Interpretation a Mountain of lights either from the Suns shining thereon at its first rising or the lights of the Temple Splendor thereon at its setting or it may be because the lamps of the Temple were furnished with oyl from the fruit thereof or as others from the shining smoothness which is on the skin of the olive-berrie But from what part of that Mount he made his exit is unknown it may be for the same cause why the grave of Moses is obscure viz. to prevent superstition which offence and sin is evidently seen in those ignorant and scandalous Idolaâ—ers about a rock in that mount where by Mounks is shewen the the Image of a foot which they say was impressed in the rock by that foot which was last on the rock as our Saviour moved therefrom to be seen yet in that beautifull structure the Chappel of the Ascension builded by the Famous Helena just over the place where our Lord took his â—rise reverenced both by Turks and Christians as fitted upon that score for Devotion joyntly performed by both Religions the last officiating at the Toleration of the other the house being in the possession of the Mahometans Curiosity and Supperstition drains the purses of many for beholding this and other supposed Foollerys but that all might not be lost from this Impresse Travellers take some quantity of loose sand as a Religous relick yet the mischief is what quantitie soever be taken there from it is still supplyed by new so that the continuance of that miracle may be one ground to prove it no wonder but a cheat AT the foot of this mount Gethsemane was to be seen where the oyl presses stood for pressing of the olives and within the compasse of that mount as far as Bethania did he travel towards his ascending the same way â—e had rod into the City about fourty seven â—yes before and where his Friends Lazaâ—us Martha and Mary dwelt as if he had â—id there is but one way unto glory that is â—he way of the Crosse except in that rode â—here is no glory except in that path there â—s no victory and unlesse you strive no enâ—ring into the strait gate for as Oliveâ— is so â—ermed from light so Bethany is termed obediâ—nce of which grace his Ascension is a fruit â—nd who can pretend friendship unto him or â—is as did Lazarus whose soul sets not his 〈◊〉 unto Gods verity and truth in yeelding submission unto that law given the Church of avoiding ungodliness and worldly lusts beâ—ng sober righteous and Godly in this present world ADAM through disobedience forfeited Paradise and was cast into the valley of death darknesse his Successors must infer the only mean to review that whereof it was but a â—â—pe nay which is more to taste of the tree of life and ascend to the mount of God is to forsake the way of Cain and not aid the conspiracy of Corah but run that race of obedience Christ hath run before us causing every step that is every act of our life tend to the perfecting of us in those graces above mentioned whose light endoctrinating to the splendor and rayes of beaming good works made bright by the oyl of the Spirit conveyed into the soul by the branches of Sacraments and all other ordinances are abstâ—acted from earth or earthâ— mindednesse ascending to the hill of the Lord and standing in his holy place foreseeing and palpably discovering the direfull issue of abideing in a tumultuous City and bloody World where in place of Friends Marthas or Marys holy and friendly treatment worthies of whom the world is not worthy flagiâ—iously are assaulted with Lanterns torches swords and staves and by fond flattery villaneously betrayed into the hands of those who hate them by a Iudas Kisse a Ioahs fair word and a Tamars embrace BVT behold the order for that he ascended what is it but that he also descended first Eph. 4.9 and in spirituall regiment he who would leap high and far must stoup and press his body lower and lower He ascended its true far above all heavens but He first descended into the lower parts of the earth i. e. abhorred not the Virgins womb it being expedient for him who desiderates heavens joy the Seat of God blessed for ever to descend first into the deep places dark cells of his vain imagination the matrix or womb wherein is conceived all malice wrath blasphemy and all lasciviousnesse and then when perfecting the will of God in crucifying the old man walking with Abraham to the Mount of contemplation and then as Christ at Bethany lifted up his hands towards Heaven arguing His affections being there before his personal aryvall let us point at the permanency of these Heavenly pleasures accounting them more preferable then such which this earthly Glob presents to her admirers which being but in pitchers of her own mould are brittel though fair yet will the fascination be uncharmed for Hell which is a hole shal resolve that all promised enlargements were but a bewitching not a refreshing of the Soul And Canaans way being upward made Elias to be carried up and why should I be any longer here cryed Religious Monica the hopes that I have of things above making me to delight in nothing that is beneath why am I here beholding the flowry mead of this visible world to be full of stinging and poysoning serpents noysome weeds whereby it became despiâ—able in her eyes and accounted her self miserable untill elevated above it A proper work a significant fruit of Christs ASCENSION which as relating to man hath a four-fold degree First to the heart next in the heart next by the heart and lastly above the heart The first provoking the fear of God the second receiving Counsell from him the third espouses Christ unto it self and the fourth makes a discovery of God and beholding him as a fight delectable as a sight beautifull a disappearance is made of earth a neglect yea a hatred of its pretended only and seeming delicious enjoyments BVT What means this where he was before or that other like it No man hath ascended up to heaven but he that came down from heaven even the Son of Man which is in heaven John 3.13 One He viz the Son of Man and another He viz. the Son of God the pronoun the same in both yet making a vast discrepancie in the two He 's He The Son of Man ascending where He not the Son of Man but He the Son of God was before and that for ever that is in heaven where He the Son of Man had never been Behold
his eyes towards it and in parting from earth spread his hands towards it saying in that Ceremony O Heaven Heaven Heaven the delight of my soul the darling of my Affection the beauty of my choice the treasure of my wishes O Heaven whâ—n shall I possesse thee O Heaven how long have I wished for thee O Heaven how oft have I looked upon thee O Heaven when shall I enter in into thee O Heavens I come I come open open open ye everlasting gates open that I may enter and possesse thy joys after my sighing fleeing fasting weeping scorning bleeding dying at last embrace me AND who knows not that water will ascend as high as its rise and this water of life flowing from the paradise I wâ—uld say the bosome of God instantly was to recurre and flâ—w back and in the streams of love to appear where he had been before to which he pointed that we might be enflamed for persuit crying oâ—â— with him Heaven O Heaven for though Man who is of the Earth be Earthy yet the Spiritual man being born of heavenly parents as begot of heavenly seed nuâ—sed by heavenly milk partaker of the divine nature of the ofspring of God â—s a stranger and pilgrim in this present world and because of perils by land perils by water malice irritating and corruptions enâ—â—meing molestations from his own Soul not yet perfectly made wise caâ—ouâ— It is not good to be here Christ Moses and Elias are above perfected and Holy Saints are above grief and fear which last seaâ—ed upon the Disciples at Christs removeaâ— and because he â—ent to the Father sadnesse filled their heart wherefore because he is with the Father not with us sorrow shâ—uld fil out hâ—arts prompting to call O it is good O how good it is to be there Our Saviouâ—'s stretching abroad his hands ought to attâ—act our eyes meerly to behold and desire it's beauâ—y it 's amability the glory of the Lord therein BVT wâ—e befal us so transcendent is our folly we heed neither the purpose nor cause of that indicatiâ—n loveing the valley though it were of Sodom because of it's fatnesse though as the grasse it be perishing or ascends the high hill of Ambitious undertakeings by power force or knowledge to be accounted gods which hath already destroyed both Angels and men the principles of such vanity engulphing the Soul into Eternity of despair themselves consequentialy are to be avoyded as Damnation by lifting up our hands together with our hearts unto God in the heavens Lam. 3.41 and by the feet of our desires LOVE and DILIGENCE run to the mountain of Religious contemplation the very reflection and shade thereof creating insearchable joy but reaching of it's toâ— or apex the ultimate tearm of prosperous durable and satisfying comforts known to that Solomon of this nation Robert Surnamed Stward who gave in Plate the terrestrial Glob dignified with a Crown embelish'd with thirteen stars circumscribed with Vanitas Vanitatum omnia Vanitas Vanity of vanities as if Universal command dazling glory respecting or relating to Earth had been but torture and were to him vain and should be to any vexation of Spirit TWO things amongst others are chiefly denyed to Man as not to dy and not to fly yet in this Ascension the first is known and much of the last is seen much because somewhat more for what shall we call this motion upward was it walking sleeping leaping or flying sure we are he went from the Apostles eyes in an advanceing paâ—e but a cloud encompassing him the Fathers Seat and his throne fitter to carry up the Son then a chariot that having been done for Elijah a Serâ—â—nt which cloud enjoins no prying and â—â—chaâ— get questions as if the heavens yeeldâ—d or winds ceased aided or what other thing â—â—riofity can invent yet presseth the relinâ—â—ishing and treading upon the glory of a gaudy world and requires a lifting up above our selves pregnantly exhorting us as strangâ—rs to have nothing of our heart effigied thereon at most only our feet to honour it with a â—ouch he mounting over and above Olivet seeming to say rise up my fair one and come away Cant. 2 10. fâ—om the muddy floâ—e of this lower and common hall and ascend the stairs of prayer and meditation more comforting then that Sancta Scala at Romeâ—â—id â—â—id to be and resorted unto as theâ—â—airs of Pilats house being the 28 steps whereon our Saviour went and returned in his passion and leap or walk run aâ—cend or fly to the upper rooms of the heavenly pallaces where â—ighing filth death or sorrow thorns or spears have no possibility to enter even in their remotest causes THE Songs of Angels Quire of the Prophets joy of the Spirits the light of God and the glory of Christ eternally revealing everlasting causeing ravishing never cloying Hallelujahs for auditing whereof and directing to which earths pagentry the hearts carnality is to be rejected crucifi'd and cut off these being heavy will incommodate us in our jâ—urney and retaâ—d us in our ascending heaven-ward after our Lord whose drawing the Disciples from Jerusalem is not without a mystery operating upon our overcoming this present world or then it shall be ill with us for as the men of Galilee we may know that the same Iesus shall come down again in like manner that is as some conjecture from Zach. 14.14 upon Olivet stretching abroad his hands blessing the righteous because obâ—dient and pure cursing the prophane because stubborn and idolators umbraged by the valley of the Son of Hinnon a paâ—t of which he journeyed through in his passing but leaving it behind him in his ascending the mount of his ASCENSION a fâ—uâ—â—ful mâ—unt abounding with Palms Olives Figs Gaessum Pine-trees typifying the Church and the Godly who are and which is fruâ—â—ful in gâ—od works serving as mediums â—or the souls â—easceâ—ding unto God and are as steps appointed for that end and purpose OVR Creed stands not at his ascending into heaven but registrars also his sitting at the right hand of God at which place S. Mark chap. 18.19 seats him ending at once his History and our Saviours travel which rest is far above all principalities and powâ—â—s he sits whereas the Angels stood and are expressed so to do because servants much more honour being his due because of His Sonship not that he properly sits for so there is no chair for him to sit upon nor right hand in GOD to sit by but tropically it signifieth that equality dignity honour and â—espect height râ—verence and power which equaly with God He hath obtained in His humane nature the heavens being high above the earth and the heaven of heavens â—he seat of God above them the Angels about the seat of God and our Lord on the right hand of him that as the earth is far distant from the heaven the upper invisible heaven above 〈◊〉 the pavement of the seat of God above them the Angels again above that who though glorious
Nativity The Synod smelling a Rat refused the motion Leo having been cited before them for Censure yet Censured not the request nor hissed at the purpose adjacent Ministers being easely obtained Synod Dordre sess 36. and 45. How would some of our Precisians have ranted dissented to let the world know them to be no small fools it is probable they had protested against such Actings VEIW these Churches in their severall precincts it shall be found Dayes of this fort are not condem'd as unholy or superstitious but honourably mentioned those of Suitzerland Decently observing the Incarnation the Circumcision c. The like is done by the Churches of Germany Hungaria Transilvania those of the great Dukedome of Lituania the greater and lesser Polonia the Fratres Bohemi those of Moravia Holland France in Genevah its true they are not observed yet it 's as true that she condemns not these that do approving and commending thereof as her subscription to the Helvetick Confession apparently evinceth Durells veiw p. 25.26 THE practices of the Reformed Kingdomes of Denmark Norway and Sweden is Known which appended to what hath been declared may strick an aw Creat a terror in the bosome of that Malapert whose rigid conceptions are wraping to a tendency of disrelishment disrespect or Censure THE Fairest Daughters of the Church Reformed being our own three Kingdomes are not to want their due respect the particular judgement of each one being equivalent to many extraneous or beyond Sea provinces as the Judicious among those will declare we begin with Ireland as farthest off whose Clergy in a numerous Convocation in Dublin Anno Dom. 1615. agreeth in their Confession that every particular Church hath Authority to institute Change put away Ceremonies and other Ecclesiasticall rites c. Constituting others making more to seemlinesse or edification Art of Irel. 77. Vpon which firme basis stands fixed her obedience in pleading for and standing to the observance of these dayes England in her Confession drawn up Anno Dom. 1562. speaketh the samething both agreeing to the Reformed Churches abroad saying Every particular or nationall Church hath Authority to ordaine change and abolish Ceremonys and rites of the Church so that all things be done to edifying adding that whosoever through his privat judgement willfully and purposely doth openly break the Traditions and Ceremonies of the Church not repugnant to the word ordained by Authority ought to be rebuked as he that offendeth against the Common ordor of the Church thus fare the Article Now though neither of these be so expresse as are the Confessions of the Helvetian Churches allowing the Celebration of the Lords Nativity Circumcision c. nor as that of Ausburgh the standart of the Reformed Churches abroad retaining the traditions of about holy dayes the Lords day the Nativity the Passeover c. Yet upon these pillars stood that Arch of her Law and Church constitution Anno Dom. 1630. viz. All manner of persons shall from henceforth Celebrate and Keep the Lords day and other holy dayes according to Gods holy will and pleasure that is in hearing the word c. And where is that Church Rome excepted in the whole world Regularly constitute did ever presume to Censure England in this particular nay where is that Church except as above excepted but blesseth her as a Daughter and prays for her as a Mother SCOTLAND is behind none of the Reformed Churches in defence of the matter questioned for she in her Reformation which truly in this was according to the best Reformed Churches by the Lords of the Congregation after mature deliberation for raising bulwarks against Popery concluded that in all parishes the lessons of the Old new Testament should be read on Sundayes and other FESTIVAL DAYES Spots Hist. lib. 3. Ann. Dom. 1558. the sence of the word FESTIVAL determineth the Authors exemption from obloquy upon the account of this works were any of these noble Patriots alive to peruse his discourcess but least any suspend belief of the thing out of prejudice to that most Reverend Historian I hope Mr. Knox will have some influence upon the weak in faith who records the same thing to be done by the same persons whom he calls Lords and Barons professing Christ Jesus Reformed preachers rejoyceing and much encouraged thereby the Popish Clergy being on the other hand much Incensed Knox Hist. lib. 1. Was not our old League with England in our new dayes and Vniformity thereto in the mouths of many which was begun by subscription and consenting to the rites and service of that Church by which the French was here overthrown the Pope the most Christian and Catholick King being angry thereat Buchan Scot. Hist. lib. 19. All which put together with the legall procedure of Future times demonstrateth those bug-bare ordinances Votes and Resolves contrary to those proceedings which hath troubled our Lands were not Nationall decrees but Falacious opinions And beheld by the Churches abroad as could be proved by numerous instances not so much the Doctrine of our Reformed Churches as the Dodder of our Churches Reformed i. e. weeds growing about them excrescences of the Earth occasioned by showers and Tempests of popular commotion and in seren sky cast over the wall and Empalement of our Congregations BVT yet if any man be contentious and still hold this youngling as Popishly affected its Father the Author from these vndenyable records smiles at the expression pittys their mistake justifying himself against such selandarous taunts in St. Pauls words we have no such custome that is so to speak neither the Churches of God But for peace sake do wish the dissenter to cognosce before he condemn For as the Erecting of the Altar of Ed. Ios. 22.10 Occasion'd a surmise of Rubens Apostacy and Idolatry was upon search found otherwise so a right stateing of the Question and a seasonable distinction as with them may make us blesse pray for and part from each other to the laying aside contention and debate which the sense of the Reformed Church about these things when hearkned unto shall happily procure MYSTERIUM PIETATIS OR THE MYSTERIE OF THE INCARNATION OF THE SON of GOD Unfolded and applied Christmas Sunday Tolbooth Church 1670. YVLE Sunday Tolbooth Church 1670. JEREMIAH XXXI XXII How long wilt thou go about O thou back-sliding Daughter For the Lord hath created a new thing in the Earth A woman shal compass a man VICE and Folly are so congenit with the Essence and soul of man since his fall that Aristippus counted a good or temperate man to be the most admirable thing in the World and the Orator beholding the proclivity of most unto that which by the torch-light of Nature was to be condemned chused rather then be led by them to become a Victime or Sacrifice unto Reason and perish with good men wherefore GOD superadding to those un-audiable censures motives and documents suggested vigorously by the Spirit into the hearts of people as perswasives unto vertue hath
and refractory this name is not publickly proclaimed from heaven but given to Mary and after that to Ioseph who gave it to his supposed Son at 's Circumcision and by that name which his parents gave him was he known in all the tract of his life God in this occult way preserving the order and honour of paternity disallowing such who assume the boldnesse to rebaptize themselves and write new names which their parents knew not HE is by the Holy Ghost yea by men sometimes called Iesus sometimes Iesus Christ often our Lord sometimes this and again that other name every one of which have some peculiar eye to some relation he beareth towards the Church and in all those glorious precepts for divine celebrating the Supper that is the holy communion of the Church by S. Paul he speaks of it in that style that would hardly make that phrase the cup of Iesus the death of Iesus to be proper speaking constantly of the Lord as the Lords Death the body and bloud of the Lord a word importing the founder of that communion and fellowship we have with the Father from which this may safely be drawn that men should discreetly expresse the tittles gâ—ven to their Saviour It is a truth that some have spoken of him under Epithets purely that is scripturally applicable to the Father to the Spirit to an Angel THE most celebrated tittles are Iesus Christ and the Son of God this last when Iews deny him mock raile reprobat laugh at him c. is proper to use Christ intimating his anointing hinting at the means whereby he saved us as preaching fighting conquering is pertinent for us the Son of God he is called being very God of very God the second as he is Man God by assuming humanity but his name Iesus represents him God joyned to humanity united to the humane nature and here wisely given yea before haveing three times been so named viz. at his conception to Mary next to Ioseph 〈◊〉 a dream and lastly at Circumcision for then they called his name Iesus a name majestick a name consolatory holding forth his Deity for besides this Lord there is no Saviour and his Humanity also for by it he maketh propitiation for our sin nay we find it iâ— other writtings not removing but preventing sin even that of robbery for a paddist or High-way-man attempting to spoil a preacher ordering him to stand and asking what he was was answer'd I am a the servant of the Lord Iesus the Paddist trembling at the answer said again what are you and had the same answer and so a third the Robber as amaz'd forgot both bloud-guiltinesse and covetousnesse and called to his unjustly detained Captain for the sake of Iesus depart in peace and ruminating to himself whose servant he had been in this debauch'd trade of life being cogitabund cryed out Iesus Iesus Iesus blessed be the name of Iesus who hath keeped me from sin and forsakeing that course of life walked after in the path of vertue LET none inquire touching the utmost extent of this name since it 's secret and wonderfull Iud. 13.18.19 above all mans conception and expression having not under it the name or shadow but the essence and verity of all Salvation yet know he is not called Iesus because he saves from war or sword for these may be good but from sin which can never be but ill therefore it comforteth the heart when opened delighteth the Ear when hearkned pleaseth the mouth when expressed intimating from sin freedom and predicts glory in place of misery But yet not by the aiery sound or letters thereoâ— whether utter'd or impress'd for the Devil spake it to Christ himself and had a finger in the py when it was writ upon the crosse but when applyed by faith and conforming to the Doctrine of him who bears it as he who learning and studying Iesus well proposed to himself for a Coppy a meek man â— humble man a sober man a chast man merciful man and finally a man endued with all honesty and full of all sanctity which is a sweet way to make him to every man Iesuâ— i. e. a Saviour that he as being Almightâ— God created them so as Iesus that is Goâ— and man may redeem them from this present evill world by his omnipotent unspeakeable goodness compassing strengthning by his mediatory office what ever is his own within the â—oul abolishing by his Royal power Christ-like vertue what ever besides that the heart hath contracted to prevent relapsing let the man Iesus be our example and Iesus God your chief support leaning upon him as your beloved and the name Iesus shall assure salvation secure heaven not otherwise THE name Iesus is admirable for by it all wonders have been wrought and because of it all Devils trembled it 's also amiable sinners having by it been justified righteous gladned the dejected raised and all that ever called as the blind-men Iesus thou son of David have mercy upon us have been relieved it's lastly laudable for it 's glorious it 's holy it 's new it 's exalted above every name and the name that is given to us for us whereby only we can be saved therefore glory ye in his holy Name REMEMBER you are his by purchase be having redeemed you not with corruptible things as with silver and gold but by his pretious blood of which summ he this day gave part in hand as earnest and payed the whole afterward in grosse upon the Cross and might there be not more then a common providence that upon the first of Ianuary there should be fewer Martyrs in the primitive persecution then on any other in the year each day produceing when laid together five thousand save that since the faithfull witnesse himself by whose bloud their's was accepted did as upon that day enstate us into the passage leading to the spiritual Paradice by applying his merits in Circumcision as the first fruits of the land â—or earnest of our forgivenesse makeing hell to tremble as being spoyled of its Dominion Earth to rejoice as being redeem'd to God and Angels to triumph as being confirmed in righteousnesse all which passionatly excits to a confession that Iesus is the Christ to the Glory of God the Father makeing his Regimen in our souls the more arbitrary when by way of reserve we reflect upon that purpose of the Father that every knee shall mark the word shall bow that is yeeld and submit to the name Iesus that is the power authority and Judgement of Iesus FROM the name Christ are we called Christians that implying both his and our Unction with the graces of the spirit whence also came that name of the Messiah i. e. one that is anointed viz above his fellows as Christ is said to be Isa. 61. with gifts not with material oyl which had been improper to him as a King for his Kingdom is not of this world or as Priest for he was not of
thunder-struck the conscience-smitten sinners who with Iosuah ly all day before the Ark of the Lord complaining of flams kindled in their souls through wrath forâ—een being invaded by sudden incomes from above as by a troup before tâ—e Lord himâ—elf come to pul down and to destroy to sentence to condemn with Mary Magdalâ—n they cry who shall roul us away the stone of our sadness sloathfulnesse haâ—d-heartednesse and bitternesse wretched mâ—n that we are who shal roul away the stone from the Sepulchre of our hearts from the sight of our eyes and in pithy Harangues deâ—ats upon their own misery because of ransgression with broken pauses again feelingly sigh because of aggravated circumstances calling out with that convert Thais who having led a life unchast and purchas'd great riches by unlawfull embraces loathed her self and casting away her wealth not daring to name God her ordinary prayer was O thou that made me have mercy upon me BVT there are to whom he is risen making them to rejoyce with exceeding great joy becomeing rivals even to Angels in point of exhileration rising from the deadnesse of rottennesse and filthinesse darknesse and horror found in the vault or grave of polluted Adamsâ—ffâ—pring â—ffâ—pring having the lively colour of a sanctified countenance in the face of their conversation by being conform to the amiable aspect found in the behaviour of the old Saints which if denyed they answer as the blind man did the Pharisees one thing we know whereas we were dead now we live and behold the things that are above not bowed down as before but makeing straight paths for our feet towards the mysticall Galile to see our Lord avoiding the sâ—arch of these Finical Apish Trivial poor things in the valley of this world to enquire after 1. what is in that mount to which he hath ascended and 2. whereof he hath told us for remember to seek the things to affect the things that are above to be dead with Christ and then to live like him are the only four scriptural tokens of a spiritual Resurrection flowing from the power of our Lords rising from the dead OVR elder brethren the Jews keeped one passeover and their first at their comeing out of Egypt Exo. 12. another was observed in their journey through Sinai Numb 9. a third at their entry into the holy land that Christ is our passeover and that he is the lamb of God and that this is our Paschal feast in the truth verity and substance of the old rite of eating the passeover is clear and evident yea let the Mystery of that lamb be reviewed and both the Christians duty and the Christians Saviour are beautifully delineated a lamb pourtrays Christs meekness innocency and harmlesnesse that the lamb was to be of the Male kind respected his courage activity and Spirit it 's spotlesness his undefilednesse with guilt or sin it 's being a year old the perfectnesse of his age and ripenesse of understanding exactly qualifying him to preach it 's takeing in the first moneth shews our duty of consumeing the whole year in Gods service the first moneth whereof being consecrated unto him by this formal worship points out that he is enfeassed of the whole that it was to be in the fourteen day of the moneth sheweth Christs comeing in the darknesse of the soul and with full Moon clearnesse shins for secureing it against the darknesse of error and the evening doth so evidently publish his comeing in the last days or ages of the world that it needs no remark That it was to be eaten with unleavened bread banisheth malice and wickednesse this day from the houses of your hearts that it's blood was sprinkled upon the door is but the necessity we stand under of haveing our hearts purged from an evil conscience that it was to be rosted only not boyled is but the wholesomenesse of the Gospel of peace and implys it's good nourishment and that the Doctrine thereof is not pleasantly to be handled according to the soft or easy tempers of men that nothing was to be left of it enjoins nothing of Christ to be reprobated slighted or set by and that no bone of it was to be broke discovers that as Christ lost nothing by his passion so by nothing since is he to be overcome or hereafâ—er to be â—uperate COMMONLY we call this feast Easter from Eoaster an old Saxon goddesse whose feast was either in or about this time celebrated but the name Pasch i e a going over a marching away is more holy more divine more Scripâ—uâ—al and the Resurrection falling upon the Pasch raâ—her to be used for our instruction in keeping this feast which who so would keep with Christ who on it passed from the grave and his holy Church must keep it with the sour herbs of sorrowful contrition as nobly resolved to hold fast the profession of our Faith against all difficulties LET us with him eat our passeover standing and like religious pilgrims not leaning upon the staffe of our own understanding but upon that of the Spirit which may be obtained and preserved by girding our â—oyns abstain from fleshly lusts having the shoes of peace whereby in holy solidity and grave deportment we only make way and passe towards heaven in hast that is not being tepid dul or negligent in heavenly matters or soul-concerns leaving the spiritual Egypt or Pharaoh of Satans subtilty and earths gaiety going through Sinai or the thorny cares troubles vexations that are in this world still making progresse toward Iordan in the walks of sincere devotion untill we see the Captain of the Lords host in religious confidence and as Iosua stood so let us worship with the Disciples saying what saith my Lord unto his Servant not fearing but to feel the vertue of that expression all power is given me in heaven and in earth but Mark 16. ye shall cast out Devils which is done by the Ministry of the Gospel and when a Soul is converted from the error of his ways ye shall speak with tongues i. e. the prophane ribbauldry of fleshly communication shal be renounced the things that accompany Salvation being the substance of your future discourses ye shall take up Serpents in driving malice wrath rancour back-bitting whispering evil surmising from the ground caverns and hollow places of the heart and if you drink any deadly thing it shall not hurt you in not being drawn away by the enticements of the great deceiver but rather in zeal cry out depart you cursed or if by guile you transgresse redrâ—osse shal be obtained by a vomitting up the sinful potion in acknowledging thy sin by which you shall not dy for some shall lay hands on thee as sick recovering thee by the light of a good example and provoking hereafter to love and to good works to joy and comfort as Peter was when Mary according to her charge informed him of his Masters rising and of his place of meeting to him in particular giving him
Arethuse in his Martyrdome is adequate and fitted to the Christians sublimated Spirit for he when hung up in Air exposed to Bâ—es Waspes and Flies being annointed not to say daubea with honey â—yeing his persecutors with a kind of conâ—umely said How am I advanced despising 〈◊〉 that are below me on earth the Soul life the designs acts of the Believer being but a Comment upon Evangelick Precepts and Christs like graces I might say Ascendings ADAM is known to be put from Paradise in the cool of the day that is about the evening admit it to be the ninâ—h hour or three in the afternoon Then it followeth that the second Adam enter'd the Heavenly Paradise when the first Adam was exil'd the Earthy And about that time too did the Dove bring the Olive Branch to Noah It cannot therefore be blame worthy to conjecture that the fourtieth day after the Resurrection about the same time our LORD both in Soul and Body enter'd in a manly pace and majestick walk upon Heavens street and passing through the throng of Angels took that place at the right hand of the Father resting there as in an Ark haveing got no rest for the sole of his foot since his comeing thence I mean about the ninth hour for it is said He appeared to the eleventh as they sate at meat yeild that to be the sixth hour or high noon after which he talked and went before them unto Bethania Luk. 24.50 or to Olivet upon which Mount Bethania stood from Ierusalem a Sabbath days journey the distance of the peoples march from the Tabernacle in the wildernesse that is two thousand Cubits or above half a mile from the City a convenient walk for the Citizens contemplation in fair weather and for pleasure after which journey discoursing and blessing He ascended to his Father the Olive-branch of Reconciliation in his mouth saying I have finished the work thou gav'st me to do Father glorifie thy Name and ME with that glory which I had before the beginning of the world For of them whom thou hast given me have I lost none but the Son of perdition that the Scripture might be fulfilled AS on the ninth hour of the day some will have his Ascension there wants not them who affirm it was on the fifth of May â—he fifth day from the Sabbath even Thursâ—ay the day in which he was presented in â—he Temple the fourtieth day after his Birth â—s holy to the Lord being the first-born So the fourtieth day after his appearing from the belly of the grave about the same time or hour He presented himself in the Temple of the Ierusalem above as holy harmlesse and the first-born from the dead having after his Resurrection never enter'd into the Temple below that Type being dissannull'd â—nd haveing câ—nsumate all Temple-service Heaven he made his Throne Angels receaving thereby the product of their wishes the Archangels the ultimate of their desire Man being restored and enstated in the person of the Son of God whose Tutors and Ministers they had been for that end into that pâ—istin glory which by a Saâ—anicall trick had been cheated from them even from Union with God and dominion over the Creature which now in Christ he hath made sure unto him in heaven and though the wicked may reckon this security poor because distant and invisible being in a far Countrey yet let them not send the messengers of Lust Ambition or Rebellion after him discovering a dislike as if thaâ— man should not reign over them for there He is and there He will sit untill such and all other his enemies be made his footstool and thence shall he come to judge in the clouds both the obedient and refractory whether Angels or men the fear of which ought to beget in us that reverentiall awe it did in one Elias not the Prophet who is said to have been most timerous alwayes dreading the approach of death the comeing of the Iudge the pronouncing of that sentence Go ye cursed BE rather induced to ascend after him to be with him by going up in such duties as are thought to be enjoyned in the Psalms called of degrees being humble in prayer as Psal. 120. delineats next stedfast in hope then ardent in desire then fervent in meditation and because of many remora's and difficulties we meet withall in these be invincible in patience then strong in confidence holy in chearfulnesse observers of providence fearfull of offences thankfull for victories serious in supplications meeke in converse particular in pleadings charitable in families and encouragers unto all good the performance whereof in a holy sense will make each of you Adam hamahalah or a man of degrees for as these Psalms were of old sung by the Levits upon the steps in their ascent unto the Court of the Women at the feast of Tabernacles for their excellency form shortnesse and sweetnesse of the matter by these vertues as by stairs we shall ascend being men in this for it is a reasonable service into Heavens great Court rejoycing with exceeding great joy in tasting those pleasures which are at Gods right hand therein for ever THE Priest under the Law was to bless the people at dismissing or finishing of the Temple-service one form whereof is to be found Numb 6.23 and others were institute by the authority of Rulers it was pronounced standing with hands stretch'd abroad and with a raised voice as if he would have forced into or put upon the people the mercies in those formes expressed which is promised in these words And I will blesse them Grace ratifying the Priestly benediction when bottom'd upon Divin law for the Congregaâ—ions obtainment of the desired good which ordinarily in Religious-zeal was tarried for by the people who are said to wait for Zacharias Luk. 1.21 the Lords Priest which with that of the parent poor and dying Christian are known to be signally efficacious which made our Lord the Priest of the New Testament when leaving his little flock to put his blessing upon them and with stretched out hands also Luke 24.50 evincing the removeal of the curse of the Law in his bearing of the curse for them in his own body upon the tree and that he was going to pray for them and for their sin that security might be purchas'd knowledge of the truth obtained and eternall life the summe of all mans salvation assured unto them and alwayes to be intreated for by him which being done while he was with them in the world should likewise be done at his abode with the Father before whom as with open armes He was continually to interceed for mercy to the Elect in general and to his Disciples in particular as Friends who could not who did not part with this their Master no more then Elisha would from Elijah and though with that Servant they had not the spirit of their Master duplicated or doubled upon them yet greater works then he did they do because He is gone to the