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-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
〈◊〉 〈◊〉 〈◊〉 Eust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyes a child newly born hanging at his Nurses breast Blessed Babe Well may thy name be called Wonderful 9. Isaiah 6. what * Christi Nativitas silentio colatur c. Bas Hom. in Sanctam Christi Nat. p. 246. a mysterious Birth is this where Incomprehensibility is cradled (k) 1. Rev. 8. Eternity hath a beginning the Rock of ages not a day old Almightiness made weak the Word 1. Jo. 1. not able to speak a word Immensity l whom the Heaven of Heavens cannot contain but a span long 2. Lam. 20. He m that hath gathered the winds in his fists and bound the waters in a garment who hath established all the ends of the Earth is himself in a Virgins arms in clouts in a stable The great n creatour and o preserver of all things is content to become a Creature to take Being from her to whom he gave Being and nourishment from her to whom he gives sustentation Blessed is the womb that bare thee and the Paps which thou hast sucked l 1. K. 8. ch 27. m 30. Pro. 4. n 1 Col. 16. o v. 7. Oh whether hath thy love for us transported thee infinitely below thy self in Humiliation which must needs transport us beyond our selves in admiration of it 3. 3 The Ubi or place Christ was found The Manger Why so This Humility doth further demonstrate it self in the ubi or place Christ was found in the Manger How so 1. Take the Holy Ghosts reason v. 7. there was no room in the Inn. 1 No Room in the Inn. In respect of the meanness of her Husband Joseph and that the concourse of people was so great so Bishop Hall in his Paraphrase on the Text. O ignorance and ingratitude no room for him on Earth who prepares us such glorious mansions in Heaven 14. Jo. 2. 2. 2 This was the Angels Sign to find Christ This was the sign given of the Angel verse 12. without this the Shepheards might have sought Christ long enough and not have found him Let them alone say nothing to them saith Bishop Andrews in his Ser. of the Nat. 12. p. 110. when they came to Bethlehem they would never go to an Inn or Ostrie but the very best house in the Town or if to an Inn to the fairest Chamber in it or to a Chamber at least They would have expected a chief person in a chief place a Lord and Saviour somewhat Lord and Saviour like in a Crimson Mantle in an Ivory-Cradle c. But this is his state of Humiliation and as he is †Athan. in his Creed Inferiour to God as touching his Manhood so inferiour to man touching his Manger Being made like unto the Beasts that perish 49. Psal 20. lower then this he could not well go 3. 3 This Sign runs Counter to mans sinning Our Saviours Signs runs counter to mans sinning and so it must No fruit will serve us but the reserved tree no preferment but a Dii eritis 3. Gen. no Tower but one that shall reach to Heaven 11. Gen. 4. Now contrary to all this is Christ's low common and despised Manger If Pride be the direct way to Hell quite back agen Humility must be the way to Heaven 4. 4 This Sign was proper to Shepheards This Sign was proper to Shepheards to give them encouragement for their admission to Christ this shall be a Sign unto you v. 12. There will be no Porter to stop the passage no strict Guard to hinder your access to the Manger 5. 5 A Sign that Christ stood not in need of any external pomp This is a Sign that Christ stood not in need of any external Signs or means to set him forth But was and is of himself independently glorious Indifferent personages commonly covet after the gaudiest dress a Pearl of great price retains its value as well in a Manger as in the Costliest Cabinet The more unexpected is his greatness by the baseness of his Sign the more it is to be admired 6. 6 The lower the sign the higher his love The lower the Sign the higher Christs love to be so far abased for us 7. The viler the Sign the viler sin that brought him to it 7 The viler the sign the viler sia the uncleanness of our hearts brought Christ to such an unclean and noysome Birth-place 8. 8 This sign was to punish the the Jews This Sign might be a Sign that God had a mind in his infinite Wisdome and Justice to punish the obstinacy and ingratitude of the Jews making this Sign of the Manger the Sign of our Saviour rather Signum Contradictum than Creditum rather spoken against 2. Luk. 34. than believed That their haughty spirits were ready to cry out with as great scorn as they 1. Sam. 10 c. 27. How can this man save us They fancied that the Messias should have a Princely Court at Jerusalem and never dream't of a Manger 9. 9 This was a sign Christ intended no greatness at his first coming This Sign was a Sign Christ intended no greatness no temporal greatness at his first coming His beginning was a Cratch his end no other exaltatus or lifting up 8. Jo. 28.12 Jo. 32. then the Cross The one was proportionable to the other some describe a Cratch saith Bishop Andrews in his Ser. of the Nat. 12. pag. 3. to be made Cross wise Lastly What God hath ordained Lastly This sign God ordained c. for this Manger was not left out of the Holy Pages of his eternal wise decrees 40. Psa 28. what Christ gladly accepted of 40. Psal 8. what the Holy Ghost in Scripture testifies the Angels openly Preached and Sung to 11 12 13. verse we have no cause at all to be offended at but with all love joy humility and astonishment to adore this Babe lying in a Manger 4. 4 Quomodo or how Christ was found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s signification I come to the Quomodo how Christ was found or what means the Shepheards used here and that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They came with hast this signifies 1. An (r) 4. Eph. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Endeavour (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studium 2. Cor. 8. ch 16. Study and earnest care for Christ The desire of all Nations 2. Haggai 8. is worthy of all this Religion doth not indulge laziness Heaven will not drop in our mouths and we sit still the promise is made to the willing and obedient 1. Isaiah 19. 2. An urgent and forcible Hastning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels hastned Lot 19. Gen. 11. or Hurried him by violence for ver 12. 't is said they laid hold on him and brought him forth whilst he lingred which implyes that the Kingdom of Heaven suffereth violence and the violent take it by force 11. Mat. 12. There is a
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
offending any more yea what zeal yes what vehement desire of better obedience that we may in all things be approved of God in our Fasting Thus have I shewed you the Excellency of Fasting and the manner of it Application But methinks by this I he ar some ready to cry out what doth this Babler mean He hath been all this while doing just nothing nothing to his Text for how doth he prove Fafting to cast out Devils and that the worser sort as Christ here observes to his Disciples saying This kind goeth not forth but by Prayer and Fasting To this I answer without pretending to superstitious miracles In what sense Prayer and fasting casts out Devils or Papistical praestigies Prayer and Fasting may be said to cast out Devils Mr. Calvin see Dr. Moor's Myst of Godl p. 116. Sins are Devils makes that Legion of Devils 5. Mar. 9. to be no other than depraved affections and Christ calls sinful suggestions in Peter Satan 16 Mat. 2 3. And indeed to speak the truth Sin is worse to us than Satan for all the Devils in Hell armed with their highest spight and malice cannot hurt us without it No doubt the Devil did encounter our Saviour with as desperate a design of envy as ever he did any and to this end like an Innocent Bird in the talons of a rapacious Vulture he was transported by him to as dangerous pracipices The pinacle of the Temple 4 Mat. 5. and the exceeding high mountain vers 8. yet had no power to mischief him because he could find nothing in him 14 Jo. 30. he kept himself free from sin notwithstanding those many and strong temptations This Lion may roar but he cannot rent 1 Pet. 5.8 he may tempt but he cannot torture without Sin 'T is observeable in Dr. Moores's Mist of Godl p. 114. that the Jews Apostacie chiefly abounding in the Country of the Gadarens made those parts above others so obnoxious to be so cruelly pestered with the Infernal crue To speak proper Sin is the only Devil to be condemned for all our sufferings from the Devil for we look at the efficient not the instrument it with much a doe can be esteemed a cause in Philosophie In a Malefactor punished we neither blame the Judge nor Executioner but the Offence nor in the impious possessed can we justlie inveigh against God nor the Tormentors so much as the Transgression In this affliction he cannot go beyond the bounds of Justice 18 Gen. 25. nor they beyond their Commission from him Ep. Jud. 6. who hath reserved them in Chains for ever By all that hath been said I conclude if Fasting kills sin as hath been shewed it subdues Satan and that in the worst kind Hoc genus c. This kind goeth not out but by Prayer and Fasting 2. 2 The Censure due to sin is a Delivering to Satan The Corrective Censure due to sin Excommunication is a Delivering to Satan 1 Cor. 5. c. 5. rendring men as * Ex hôe loco decemur quòd eos qui segregantur ab Ecclesiastieo corpore seperantur in vadit Diabolus eos gratiâ destitutos in veniens Theod. in locum one observes to have their bodies miserably perplexed by him Now what acquits us from this dreadful judgment but Prayer and Fasting the necessarie Concomitants of true Repentance 2 Joel 12 13 14. The only way to procure our pardon and absolution 18 Ezek. 21 22. The proper business of out Fast this day begun was in the primitive Church to receive the penitent c. Euseb lib. 5. Hist Eccles cap. 24. This day is ordered the Commination to be read so full of threatnings to sin whereto we all say Amen Invitations to repentance proffers of mercie Prayers for amendment with solemn Fasting Weeping and Mourning that I cannot but methinks rejoyce to see Satan here fall like lightning 10 Luk. 18. and his works so abominated my charitie gives me to believe in this real Humiliation where all that is in the world 1 Jo. 2.16 viz. The lusts of the Flesh the lusts of the Eie and the pride of life the whole temptations of the Prince of the world lie buried in an Holie abstinence from all sumptuous fare pleasing sighs and gaie clothing I shall offer but one consideration more to win the disaffected I hope to complie with our Church in the custom of this Fast Though Repentance is alwaies requisite yet hath there not in all ages upon occasion been daies wholly set apart for the solemn celebration hereof with publick Fasting And doth it not consist in Regal Authoritie to appoint those daies as we see in Ahab 1 Kings 21. c. 8. which Fast was proclaimed I doubt not but by a lawful power in him though upon a fals ground and to an unlawful purpose Namely made Blasphemie for the depriving him of his Vineyard Wherefore when Civil and Ecclesiastical commands concur in a general lawful Fast may we not harmlesly obey without asking why now Yet why not now not only upon many civil designs useful but upon many divine considerations suitable now we may learn from the Crane Swallow and Turtle to know our proper seasons of turning 8 Jer. 7. Now saith Bishop Andrews all things turn the year from about this time the new one takes date In Heaven the Sun in its equinoctial line the Zodiack and all the constellations in it do now turn about to the first point The Earth and all her Plants now turn to their best splendor and delightsomness Every thing thus turning it would not be amiss would it put man in mind of turning too unto the Lord 2 Joel 12. Therefore also now saith the Lord turn ye unto me with all your heart with fasting c. This time our Church religiously allots for a deep meditation on Christ's infinite passion and the very thoughts of this blessed Bridegrooms taking away aptlie fits us for a time of fasting and mourning according to our Saviours injunction in those daies shall ye fast Now we are to look upon him whom we have pierced with a more earnest and fixed eye we cannot but mourn and that bitterlie for our lusts which have done it without these all the Devils in Hell could not and therefore we must I think conclude these the worst to tame which Christ tells us the only way in the Text Prayer and Fasting this kind goeth not forth but by Prayer and Fasting THIRD SERMON ON Good-Friday OR THE Passion of our Saviour 26 Mat. 39. O my Father if it be possible let this Cnp pass from me nevertheless not as I will but as thou wilt THIS week was ancientlie called * By the Eastern Church Magna Sancta Hebdo ma◠apud lat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great week every day whereof is marked with blood the full Historie of our Saviours Passion this the Church thought fit saith Chrysostom that it might sink deeper into us affect us nearer wring us and sting us
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
we might have been apt to have concluded out of sight out of mind Pharaohs chief Butlers re-advance made him forget Joseph 3 Gen. 13 14.23 But the height of Christs place doth not make him unmindful of us he remembers us in his Kingdom 23 Luke 42. and from thence sends us rich presents gifts and graces Temporal and Spiritual blessings 1 Ephes 3. for whatever we receive as a pledge of Gods greatest love towards us must be through his mercy in Christ 3. To prepare a place for all that believe in him 14 Jo. 1 2. This blessed Harbinger 6 Heb. 20. is gone before in our flesh to take possession for us of our Heavenly Mansions most glorious certainly and Magnificent as provided and appointed by such Infinite Majesty and Bounty Prepare us dear Jesus for those happy habitations which thy love hath so painfully and carefully fitted and prepared for us The Relation that is betwixt Christ in heaven and his Church on earth gives us a full assurance that he will bring that thither The Head is not compleat without its members 5 Eph. 23. nor the Bridegroom without his Bride 2 Mar. 19 20. Christ therefore shall undoubtedly unite to himself his Body Mystical and take to the same place his beloved beauteous Spouse She shall be brought to the King her Husband in raiment of needle-work with gladness and rejoycing shall she be brought into the Kings Palace 45 Psal 14 15. What Christ prayes for 17 Joh. 24. himself is also able to perform where-e're the man dwells he may Command his wife none can detain the Church from cohabiting with her Lord in Heaven As all Christs undertakings in the flesh his Birth Death Resurrection he was Born for us 9 Isa 6. 2 Luk. 11. Dyed for us 4 Ro. 25. Rose again for us so at his Ascension we come in too he ascended for us he is gone up on high far above all Heavens to prepare there a place for us 4. To send the Comforter down unto his Church 16 Jo. 7. It is expedient for you c. There lyes an expedience that Holy Thursday should preceed Pentecost Christ must go before the Holy Ghost can come down for which Bishop Andrews alledges excellent Reasons gathered from the fathers 1. On the Holy Ghosts part who came to manifest himself as God by shewing great â—â—gns and wonders now had Christ stayed they might have attâ—ibuted these to him which had been an impeachment of the others divinity but Christ ascending all such immaginations cease 2. On Christs part A little impeachment it might have been to Christs equality to the Father for he not going to send him but staying still here till he was sent the sending of the Spirit might have been ascribed to the Father alone as his sole act That he had been sent for Christs sake had been the most but being ascended his love and power is apparent to be equal with the Father in sending him and we alike beholding to them both Now the Fathers sending him 14 Jo. 26. and the Sons sending him from the Father 15 Jo. 26. is all one 3. On our part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might fill all things by his Spirit which he could not by his Body that he might be present with every particular member of his dispersed Church thus is he with all Christians in all places at all times even unto the end of the world 28 Mat. 20. See Piscator on the Text Hoc Sophistae Ubiquitarâ—s sic exponunt quasi diceret Paulus ut omnia loca impleret suo corpore Sed Apostolus se ipse declarat duobus versibus sequentibus ex quorum Collatione perspicitur Apostolum hoc velle dicere Christum ascendisse in coelum ut indè misso spiritu sancto impleret illius donis omnia Ecclesiae membra Again say they Christ withdrew his Bodily presence to draw us off from sence or fleshly fondness of him which his nearest and dearest followers were too much prone to as we see in Martha 11 Jo. 21. attributing the greatest power to his Corporal residence Lord if thou hadst been here my Brother had not dyed As if absent he had not been able to have prevented it The Disciples are upon building of Tabernacles for his stay in the flesh As if in that only consisted the Co summation of their happiness 17 Mat. 4. Mary would fain be embracing him with a carnal contract 20 Jo. 17. which Christ strives to beat her off from with a Noli me tangere touch me not putting her in mind nereupon of his Ascension After that he sends his Spirit whereby we are to apprehend him spiritually Seeing the invisible by faith which the moâ—e abstract from sence the more notable blessing it hath pronounced to it 20 Jo. 29. Blessed are they hat have not seen and yet have believed Lastly The Fathers stick not to say that at Christs Ascension before the Coming of the Holy Ghost it was necessary that he should withdraw himself for some time as to his Bodily so his Spiritual presence likewise 1. That the Disciples growing faint and tepid whilst he was with them should now become more vigilant and watchful after him on the sense of the loss of him like the Spouse 5 Cant. 2 3 5 7. 2. That they might grow less carnally secure in their thoughts of keeping him who were apt to presume upon a non moveber 30 Psal 7. a never be moved though I dye with thee will I not deny thee saith Peter 26 Mat. 35. and all the rest yet we find the contrary v. 56. 3. The consideration hereof as also the sence of their necessary falling into sin without Christs Spiritual presence drives them to humility a fit posture to invite the Holy Ghosts Descent and abode 57. Isai 15. Thus Christus abit ut Paracletus veniat Christ is gone up on high far above all Heavens to send his Spirit down on Earth even the lowest among men Lastly To appear in the sight of God to interceed for us 9 Heb. 24. 8 Ro. 34. c. 1 Jo. 2. c. 1. 8 Rev. 3. Now we may come with boldness unto the Throne of grace 4 Heb. ult since we hâ—ve such a prevailing friend in the Court of Heaven whatsoever you shall ask the Father in my name he shall give it you 16 Jo. 22. Blessed Jesus we will not robb thee of thy Mediatorship interceed for us still as thou didst once on earth 17 Jo. 23. That where thou art there we may be also whil'st we are here let our Souls our affections be above 3 Col. 2. and hereafter receive us both Souls and Bodies unto that unspeakable glory thou now enjoyest with thy Father where thou art ascended up far above all Heavens SIXTH SERMON ON Whit-Sunday OR The Inestimable Gift The Holy Ghost 8. Acts 20. But Peter said untohim Thy Money perish with thee because thou hast thought that the gift of God may be purchased with Money THis day of
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.