board LET the Zealous discover faith in his conversion preserve hope untill the consumation and a manifest love in his conversation Bethany his obedience shall so clear the eyes that this flight from Olivet shall be known in all its spirituall effects and steps for the hearts more ravishing because refined joy delight and satisfaction making the tongue to cry after him Set me as a seal upon thy heart as a seal upon thy Arm Cant 8.6 that is Lord remember me now thou art going to thy Kingdom IN the year of grace 1608 three Ships called the Ascension Vnion and Good hope sailing neere the Cape of good hope had the fate all to perish the Vnion first perished next Good-hope last of all the Ascension that aspiring minds having great hope and dangerous ploddings have perished in their hope when almost arrived at their wished-for-port and Cape of their contrived design iâ— notor to those who are not strangers in our Coast yea to our shame Strangers best know it Vnion we have already lost in our dangerous discords miserably increasing and â—candalously spreading Yet we pretend to Hope and makes a lively-hood from it for Faction and variance but having so oft been under water and it it self dashed and broken to pieces might be justly called Conceit and we Phrygian-like ought to be wise behind hand and weather it out no longer but take harbour least we lose that is forfeit the benefit of the ASCENSION having only a fancied presumption of felicity to come GOD avert the ominous application of â—his instance and unit us again by the Spirit to an holy Vnion in which only we can have â—rue hope secured and then our ASCENSION will be ascertian'd by which we shall â—e ever with the Lord in the Lord and afâ—er a troublesome sea deluge of a tumultuous â—urly-burly the Ark of our Soul will rest â—o that Arrarat those mountains of Spices above saving the Cargo of a good conscience by Anchoring in the Indian shoar of heavens rich and glorious enjoyment THE Emperour Sigismund having proâ—ed succesfull in severall battels against the â—arks dignified many of his martiall Worâ—hies with the Knight-hood of the Dragon their Device being a Dragon falling headlong RESEMBLE a Saints progress toward Ierusalem to a land-journey through a vast wast and howling Wildernesse comparatively thâ— whole Earth being no other yet no Misprision from within no false Information from without no Hellish Combination encompassing need cause a retreat for all of those in the Dâ—agon already cast from Heaven are overcome Revel 12. Their attempts against the Woman and the Remnant of her seed that is the Church her Sons and Daughters are but wrigglings of that old Serpents tail since his head was wounded be not precipitate be not afraid Lyonâ—nd â—nd Adder the young Lyon and the Dragon shall you tramplâ— under feet as speaks the old Testament Psal 91. That is shortly bruise Satan under your feet as prophesieth the new Rom 16. For Christ must sit that is he must Reign till he hath put all enemies under his feet A worthy saying of that great Apostle of the Gentiles 1 Cor. 15. MYSTERIUM PIETATIS OR THE MYSTERIE OF THE DESCENDING OF THE HOLY GHOST Unfolded and applied Pentecost-day-May 22. Tolbooth Church 1670. Whitsun-May 22. Tolbooth Church 1670. JOHN XX. XXII And when he had said this he breathed on them and saith unto them Receive ye the HOLY GHOST AMONG other promises given by our LORD unto his Disciples for their support in the tydings of his departure that of the Father is â—aid to be one which was their being baptized with the Holy Ghost Acts 1.4 5. and that from heaven which had been revealed to Ioel Chap. 2.28 by the Father and also to the the world by the Son who had given the Spiâ—it to his Followers but the Father having promised a more ample manifestation it is peculiarly fixed to him by the Son who as a preparative thereunto from above breaths here upon them beneath the Spirit being the Soul of the Church without it you must imagine it to be only a Carcase that Article of the holy Catholick Church being a depending one the holinesse thereof relying upon her Relation in and towards that of the Holy Ghost THOVGH as a bride she be betrothed to the Son yet it 's the Spirit maketh her the Lambs wife as believing she is Baptized unto Christ yet wanting the confirmation unction or blessing of the Spirit there is no inward sanctity which being ordained to be gradualy given it is recorded in one place to be lesse plentifully and in another to be more miraculously infused as before and after our Lords Ascension is evident in many places and particularly in this wherefore it is expedient to behold how the Apostles received here the Spirit and how afterward and how we may be said as Sanctified to receive the Spirit now that we may passe from the infancy and weak condition of meerly inâ—ant Baptism and to become adult in possessing the thing thereby signified even the sprinkling by or baptisms of the Holy-Ghost as by fire that as washed and heated we may become so enliven'd as the Lord may have pleasure in our beauty and delight to dwel in our very bodies as Temples for himself His altar our mind spiritualiz'd his Sacrifice our good works the fire devouring that Sacrifice being that of Compunction for sin and zeal for his glory THESE two words Holy Ghost expresse the holy Spirit the third Person of the Trinity when together for if separated the Father and the Son are holy and the Father and angels are Spirits but when united they respect a duplicated operation and double office of the third person performed upon them who are chosen vessels unto Glory in makeing them holy and in giveing them life breath or spirit by which they become living souls Ghost or Guest being a name synonymous to all Spirits but â—elly or holy to him by way of excellency who proceeding from the Father and the Son as breathed forth and being every wâ—y holy fitteth his name to his nature the sutablenesse whereof being eminent he is denominat in our new style thought more refined then the old the Holy Ghost receiving other Names from other properties as wind fire the finger of God the comforter the spirit of Truth the holy spirit which the Apostles are commanded to receive not as though they had formerly wanted him for they preached wrought wonders cast out Devils a power that flowed from his In-being and during Christs abode but he being upon his ascending qualifieth them now this second time for the work of the Ministry in remitting of sin in binding the obstinat for sin in inteâ—preting the Scripture for their greater assurance and fuller consolation because of his absence about Prophesies and typâ— as the election of Mathias in the place of Iudas from the mouth of David doth famously make evident YET it is no great cause of offence to
a voiding so dreadfull an arrow as sentence to eternall flames or formidable mischief from so omnipotent â—n arm who can even cloathed in flesh make us feel the sting of his displeasure in first blowing and then kindling the very first streams of hell within us as he did in desparing Iudas and vagabonding Cain IT is true we pretend much to the Spirit and braves out reproof yea censure upon that score anticipating in conceit Heavens joy by the assurances we brag already to have possessed from especiall evidence above as if the mighty wind had already blown upon us whereas we are yet carnal and sold under sin having not that noted nimblenesse to perform all Religious exercise clearly observed to be in them who answer the Spirits call for though with the Publican we may come down from the tree of some conceited excellencies possibly our due and birth-right by washing the Saints feet visiting the sick feeding the hungry binding up the wounded yet really we sadly behold that through some opinion or nice punctilio we adjourn attendance upon God in expresse duty either altogether or approach with reluctancy untill with him in the Gospel We first bury our father Matth. 8.21 which equally with him maketh us unfit for the Kingdome of God for no sooner did the wind blow then the Apostles were inspired immediately not about the restoring of the Kingdome to Israel but of Israels enjoyment of the Kingome the promise vâ—z of Heaven not of the Earth being to them and to their children the Spirit hateing dull delay wherefore it was also a sudden sound from Heaven making them straight heavenly the sound being before the spirit for gathering in of their Spirits causing intense attendance upon that which was to be revealed the sound from Heaven making them heavenly minded the sound from Heaven coming suddenly confirmes the Doctrine of the spirits aversnesse from sloath the sound from Heaven that came suddenly was of a rushing mighty wind the wind rushing causing spirituall awe mighty to excit their depressed and it may be desponding souls and wind to purge their hearts from filth and blow away what in them was lurking to detard from that employment which by the Spirit they were intended for and for which like full vessels they were filled so as no earthly thing could enter there wanting room no temptation make them rail sound or roar as empty they being filled WHICH deliberatly consider'd deplorable inferences must be inferred touching the sad mistake of too â—oo many whose opinion only is the alone significant thing before others causing them to be accounted Saints or some conceit in themselves which groundâ— only to themselves the certainty of their future glory which errour shall be to it's possessors I might say Admirers what the voluptuous life of the Sophist Isaeus was to him which how delightful soever at first yet at last bâ—moned his being Tantaliz'd that is supposed to find good and rejoyced in its proximity yet still went without and was at last frustrate of all hopes thereby being but dreams and shadows for as all is not gold that gâ—â—sters so neither is every thing that ravishes by and by to be termed Divine Nor whaâ— affects yea comforts the heart to be presently surnamed types of Heaven yet where Dexterity Agility in the things of God are accompanied with Purity Peace Ioy and Heavenly mindednesse as in the Apostles here its a pâ—â—gnant proof of the in-being of the Spirit and coming down of the HOLY-GHOST whence comforts truly originat and flâ—w c. TWO thousand and odd years had mans Ambition exposed him to infamy Lewdnesse and Idolatry by Gods confounding languages at Babel stopping then from perfecting that joyntly intended Tower by dividing their speech which at this day again was transferred by plurality of tongues unto a blessing the Spirit diverssifying the Apostles tongues not to disturb the world bâ—t advance the Church in propagating Faith the readier that there needed no Interpreter every Preacher being furnished with the gift of every tongue to speak to the multitude of the devout that Iesus was the Christ Uniting them again to be of one mind and one accord for edifying themselves in love and one another in the holy Faith which is a strong Tower of defence as the Name of the LORD Prov. 18.10 and whose top indeed reacheth up to Heaven each Convert being as a stone to the building and united by the Cement of the Blood of the Eternall Covenant laid on by the hand of the Spirit who can as here turn ill to good by drawing good from it whether for mans profit or his Makers honour as Levi's curse in being scattered occasionally through grace made the Lord to be his portion and be sanctified for Priest unto the Tribes Numb 3.12 CONFOVNDING of Languages made the whole Earth to be peopled each company flocking planting building together according to that understanding they had of their neighbours speach which now brought great things to passe for the Almighties praise all Nations beholding these unletter'd men from Heaven in an instant promptly uttering the good things of Peace and Reconciliation with Him who first confounded them and of Reconciliation and Peace with all who were confounded with them all tongues expressing this one thing Love the Brethren 1 Pet 3.8 As Christ hath loved you and given himself for you THE tongue is a purifying mundifying member it can lick out viscuous matter can suck out putrid and infections corruption from the body as did that of the Lady Ellenor wife to that Prince of Chivalry Edward Prince afterward Edward the first of England her Lord being engâ—gâ—d and fortunate in the Holy war was almost assassiâ—nate by a Turk being wounded with a poysoned kniffe with which the Prince slew the Attemper but Physicians despairing of his own recovery the noble Lady her Lord sleeping is said to suck and draw the venome forth recovering her Husband she her self not being endangered thereby The tongue is a tasting member by iâ— we know the white of an egg to be unsavory it is a speaking member the Hierogliphick of a word among the Egyptians was a tongue and by it we blesse God at this day and alasse by it also we curse men setting it on fire as from hell to reform which and virtuate the doctrine of the Gospel for drawing forth of the Soul the deadly poyson of Atheism and Prophannesse by pravity and exemple thrust upon us and put in us by those watchful lusts and vigilant adversaries of our Lord and of our souls because we would regain that Ierusalem that Royal City of pure and Holy peace with God which hath been wrested out of our hands by Turk-like force Tyrrany and Cunning FOR draining us of such putrid filthiness and the whole world is the Spirit represented in that shape the first fruits whereof appeared in that first and Famous Sermon of S. Peter whose tongue had been but a few weeks before so glib for
must not be reckoned among the faithfull but as uncircumcised be deny'd entrance into the holy temple the holy Citty holy IESVS being only King of the Iews that is of the Circumcision not of the letter but of the Spirit not of the Body but of the Inward-man and the precept being given to Ioshua intimats that as death and lust enter'd upon all by one MAN we are not free from either untill by his Antityp Iesus we be redeemed from our actual or original transgression by applying faithfully his life and bloud as expiatory for sin denying ungodliness and worldly lusts which is a deliverance from our vain conversation and in one sense a being crucified to the world and in another Ciâ—cumcised in our foreskin they being with some as it superfluous and no way necessary for felicitating soul or body THE Hebrews say Sem was born circumcis'd and he was happy but that the foreskin is not necessary is figured in the eight day seven being allowed in proportion and revolution of time to all in common but the right is that eternal day expected by the Elect and forestall'd already in those occult joys which emerge from liveing Soberly Righteously and Godlily in this present world and their names being written in heaven contemplats upon the felicity their Spirit shall possesse the week of this wearisome world being brought to its final period IT is said of Severus that no day passed wherein he did not something that was good and beneficial to others and without much arguing its evident how soon our Lord amply discovers earnestnesse passionatly to offer himself a Lamb indeed for the sins of the world in his yeelding so easily so suddenly to breath a vein as a wise Physician for the cure of his mystical body now in a Spiritual raveing and sinfull feaverish distemper Man go thou and do thou likewise do good and yet more good and by whom thou art accounted base of them at last thou shalt be had in honour God incarnat having here begun to lay down his life for thee be not ashamed to lay it down for another at least estimat what can be done for thy Brother and reckon that to be a debt due from thy Saviours stupendious humility WE mistake if we conclude our selves heavenly born untill as heaven we influence the Earth with benign aspects and Eight times or days or duties must passe over us before we ought to repute our selves of the seed of the faithfull or circumcis'd for in the opinion of Holy Bernard we must first be just in our dealings with men he who would raise high must build low and Iacobs ladder had its foot on the Earth another is the avoiding of Fellowship with evil men Christ was separate from sinners and his followers must hate the Congregation of wicked doers A third is watchfulnesse and observance of Enemies Our Saviour not being ignorant of Satans devices disappointed his stratagems he left him unresolved of his being the Son of God in the wilderness and of his wanting original sin by Circumcision in the Cradle and in both prevail'd Another is Sobriety as becometh men the Believers life is a warfare and if lust pleasure or cares of this world overcharge that day may come unawares upon us Luk. 21.34 Another is patience in all things we suffer among men for a few evill days we must neither with Cato put out our lives nor with Thrasillus run out of our wits but keeping a good heart we shall never want a place not to say a whole wherein to hide our head Another is Humility Our Lord humbled himself to the Death and that the soul with Mary be exalted Remember he visited her in her low estate Luk. 1.48 The seventh is Piety and Devotion in which by contemplation the Chilâ— of Grace celebrating a Sabbath by resting from works of sin and walking with God ought not to be reckon'd a Son of Belial but as on the eight day declared by the Angel of a good Conscience or rather is by the Priest of the new Testament called the Son of God and gets a new name which none knoweth but he that hath it Revel 2.17 THERE are who will have the eight day to imply the eight ages of the world reckoning the first from Adam to Noa the next from him to Abraham the third from him to Moses the fourth from him to David the fifth from David to Christ the sixâ—h from Christ to the end of the world the seventh to the Dead the eight represents the Resurrection at which time all the true soâ—s of the Faithfull shall receive their true name and true inheritance in being saved from their sins and approved for their Sanctity But the more sound and far more probable ground for fixing upon the eight-day was because of the infants strength being then more able to bear the sharpnesse and smart of the knife then when newly born and yet not after the eight day for they growing stronger and imagination more forcible the pain had been greater that time was therefore chosen when the skin as more tender could renew and repair it self but it is nice that to this day the Iews circumcise none but on the eight day that is to say never at night however it be it 's said that the pain is greatest on the third day nature tending then to a healing for which cause Simeon and Levi slew the Shechemits according to which its given out that the three offended in each sin viz. our selves our neighbour and our God the third and last is the forest and its remembrance most dejecting as appears from Davids confession in matter of Vriah and Iosephs admiration in the temptation of his Mistris THOVGH I conjecture not that the eâ—ght day was allowed for the body of the infant to be inflenc'd by the seven planets yet according to the Doctor of that Philosophy concluding the sun to operat upon the head and heart we may alludingly teach that the beams of the sun of Righteousness must shine and operaâ— upon the head heart of Adams Sons before they can have a living Soul or be brought forth in the second birth yet let none pin their abideing in pollution upon God for the Sun beams shine in the Ministry of the Gospel but many as the swine in a hot day tumbles the more in the pudle and what is vitiously observed of circumcised nations as Egyptians Saracens that no people is more lascivious may shamefully be applied to Christians none being more filthy more unclean then they who have been washed being the more defi'd thereby that they commend it yet mockingly rise not from forbidden pleasures from condemn'd delights Mahomet in a great measureâ— encourageing those passions allays the guilt of his Disciples but being discharged by Christ by Christians are to be the more abhorred THE Iews circumcised but in one part and that part by which the whole body is most defiled where lust and luxury tyranniz'd and
the vivifying robes of celestial purity and contrivances of real and forestalled heavenly joy the prospect whereof in these womens diligence dischargeth wallowing in carnal ease pressing to a speedy rising even in the dawning of the day from the soft bed of sensuality to that more soul comforting exercise of searching after our Lord Iesus enstating our selves in his favour by unguenting the body of his poor crucified and traduced members since he himself now as wel as then needs neither our Spices nor oyntments that is our alms charity and beneficence YET let heaven behold us at some cost in preparing spices and oyntments at the charge of self denyal with discretion zeal and rais'd devotion for unto those is oyl compared and if Demosthenes thought men were likest the gods when they did good sure we may affirm they are very unlike Saints but excâ—edingly resemble the Devil who will not do good to Gods poor nor pardon the expression to Christ their God when he seemeth poor as here he did to the holy women wise Ioseph and holy Nicodemus who teacheth to râ—fresh and to preserve in vigour to keep from decay and to comfort the soul now of Christ by the oyntments and embalming Spices of sins mortification for as he dyed by so he also dyed for our sin and by Ointments of praise gratulation and thanksgiving we prepare for him the rather that he rose again or was raised for our justification which if not accomplished you are yet in your sins the discharge not being procured from God the true and just creditor then are we under the power of the Devil and heirs of hel and damnation being children of wrath but if Christ be risen nothing of all these to discover which an Angel was sent to roul away the stone from the sepulchre as the Iudge ordereth the prison doors to be opened signifying to spectators to believers heaven to be reconciled and the work of the Resurrection to be perfectly wrought without the power of Negromancy which might have been objected had he immediatly with the witch of Endor's gods rose from the earth HENCE that inference is good the Spirit shall convince the world of righteousnesse because I go to the Father i. e. I go to the Father therefore I am righteous for in his face might not I look having had by him sin impured if I had not compleately satisfied for the same and done every thing to perfection which I came into the world for which was to take away the sins of the world which being done I am righteousnesse in my self and the Spirit shal prove me to be right unto all because I am gone to the Father wherefore he rose in the dawning of the day the clouds and darknesse about himself the darknesse and clouds about the souls of men being scattered and gone the Sun of Righteousnesse with healing under his wings a metaphoâ—ick expression from the spreading of his beams and stretching forth his rays as wings covering us and brooding over by his warmth ouâ— young graces for their strength and healing our old sores and festred boils that we might not be darknesse but light in the Lord noâ— as lepers secluded his congregation but as his symbol had been like that of Maximilian of Bavaria he brought visible testimonies of everlasting reconcilment from all in heaven towards all on earth that Duke gave in a field two Turtles standing on the brim of a cup on each side of a lance which was adorned with a Crown suâ—mounted by a Cross illuminated from a glory out of hâ—aven all upheld by two right hands complicated or joyned together issuiâ—g out of the clouds with this motto Concordiae aeâ—ernae as if by the support and Union and of the two natures there were a cup of Salvation offered now to dove like innocents shining from heaven by the Crosse offering a crown of glory in laying a side Hawk-like ferity and uniting like kind mates one to another since amnestia or oblivion like acts are passed in heaven towards us all which is made out beyond demonstration by our Saviours going to the Father by his rising from the dead DOTHâ—ot â—ot the Holy Ghost presse in divine writ a life Godly Holy and prepared always for heaven in forsakeing the unfruitful works of daâ—knesse upon and from the doctrine of the Resurrection as if those who looked towards it should not look behind them least they be concluded not fit for the Kingdome of God but loveâ—s of this present world and catereâ—s for the flesh seeking to fulfill the lusts thereof to mortifie which how incredibly rigid hath been the abstinence and how strangely fervent hath been the prayers of the Ancients in their Quadragesimal or Lent-devotions in them â— menting their own and their brethren's excesse in their voluptuous embraces studying to live unto piety not luxury refusing oft to pay Nature her just debt of aâ—iment and food for her too oft debaurds makeing this feast a spiritual Pasch truly passing from darknesse and it's works the deeds of the flesh to the operations of the Spirit the renuing of the Spirit by putting on the new man after God created in righteousnesse and true holinesse perswading by the sanctimony of â—heir carriage others to receive impresses of the beauty of holinesse beholders admiring their love which wrought them unto an imitation of their deportment THOSE that rose with Christ appeared unto many giveing infallible tokens of their leaving the Society of the dead whether Adam or Iob were among them as some saâ— I know not yet his is certain that their Resurrection mystical is to be questioned whose acts do not quadrat with those ruâ—es of blameless and spoâ—lesse behaviour by law expected and in conâ—cience also resolved upon by such who really are influenced with and by the power of the Resurrection animated to things above We hear of the perverse surly morose lives of many but such as are risen with Christ are doing good and walk charitably with all men thaâ— such who are without that is out of the Church as Pagans Turks â—ewâ— may be won by their good conversation We see many puffed up with impudence and arrogance but they are cloathed with humility multitudes say come let us eat and drink for to morrow we dy these are temperate in all things and not knowing what a day may bring forth dye dayly a number grumbleth muâ—muâ—eth repineth at this and the other Crosse at this and the other fancied calamity these posesse their souls in patience too many assemble in Troups to Harlots houses are whoremongers Adulterers these â—bstain from the very garments spotted with the flesh How numberlesse are such who curse rail backbite snarle at their Brethren like dogs swear that is snarle grin at passers by these honour all men pray for all men love the brethren giving Religion a lustre and really beautifying the cause of Christ. AS the Iews fondly teach that only the Godly shall rise at the last
thy self the Son of God and for making sedition among the people Ordereth according to the Laws of the Roman Empire thy fastning to the Cross and to be lifted vp unâ—ill thou die waveâ—â—g thâ—s every sin pretending to have rule and command hath forced us to deporable actings and by usurped Authority countermanded God harressing the soul by Sedition having seduced it from orderly and peaceably walking Pride Ambition Lust or Envy having been made King by the wills content ordering obedience to our Makerâ— dishonour and our own disquiet Redness of eyes Deadness of heart Fury in face wounds in the side Death in the fiâ—ld moving on uproar wandring thoughts as posts runing to and fro abbetting every lust almost to uâ—pardonable transgression in that sinfull stayedness as if because of Impudence Corruption had bâ—en of God for which it is to be adjudgâ—d to the 〈◊〉 by man who is established under God over the Common-wealth of his own Soul having Common-Laws and rules for discerning of matters which if not hearkned unto by passion fear or otherwise may cause deposition which Pilat feared who when called to Rome to answer for tirany fearing contumely and receiving affronts slâ—w himself as Herod also did who is thought to be aimed at in the parable of the unjust Steward and like him when layed aside for male-administration being banished by Caesar proved fellon de se a self Murtherer AND hark is it not perspicuous how that all the persecutors of our Lords body which is his Church or the instruments and abbettors of his Death as Judas in himself or the Patriarchs in his Tipe Ioseph in selling him have bought sorrow for twentie pieces of silver in common sickles the other for thirty of the Sanctuary they for their Brother had twentie five shillings sterling he for his Master three pound fifteen shillings and for a Courtezan a Draught a piece of silver a morsel of Bread a Madrigall a Song how oft is he betrayed into the hands of sinners men selling their Saviour to hugg their lust THEERFORE such as design profit by the Resurrection must conclude the additament of worldly pelf or carnall pleasure so basely purchased to be sordid and unhappy studying rather the particulars wherein Christ can be advanced that estimation may be made according to reall worth and the account of truth he being the Truth the way and the Life the first of Religious verity the next of holy Conversation the third of happiness eternall which are infinitly in true reckoning preferable above and beyond the deceitfull appearances of temporall possessions for appearances they only are as is to be seen in the agents of our Saviours Passion First of the Patriarchs who sold him in Ioseph for a bond-man next in Iudas who delivered him to them who condemn'd him as a Malefactor HE was slain by Cain in Abel and for that Cain is to be censured that is sin must be charged with his blood In Isaac after but he escaped and the Ram in the thicket served for a burn'd offering we as that Son of Laughter escape the hand of justice he is the other's seized upon found in the thorns of his Passion which were planted by our hands and made to tear his holy Body by our folly and since he hath also escaped let his endurance dash the lust of the Eye the lust â—f the Flesh and the Pride of Life which were the thorns that pricked him the nails that pierced him and the Envy that caused him to be persu'd for which Crown him with Roses and vailing our face as did Rebecca being ashamed for former delinquences let us as chast Virgins espouse him unto our selves returning into our houses dead in sin and crucified unto the World which is seemly Christ having suffered for it before us for that end having promised â—n the third day to raise us up we bearing our Cross in sincere sorrow not comming down from it by consuâ—ing with Flesh and Blood or keeping any one sin back through prophane Custome rive ed in us but bow down our heads in humility and give up the Ghost in constancie sleâ—pâ—â—g â—hat is resting in the seâ—enity of a good Conscience lookiâ—g for that hopefull assurance of the Resurrâ—ction and blessed hope of the fruâ—tion of the Spirit of holinesse with Hâ—avenly mindedness in which as by Aâ—gles we shall be comforted assured and solaced Untill we meet the Lord in the holy Mountain where he shall be seen as he is and we know as we arâ— Known WE are said in our Carnal-capacity to be dead in sin though alive by nature as having neither Life Breath nor Motion for things Heavenly the greatest vants of Heaven though set before us in Word and Sacraments or any other nourishing spirituall aliment benefiting us no more then the choicest Bâ—â—que savour or reâ—lâ—sh of the most delicious or 〈…〉 from the most artificial cook câ—uâ—d replenish saâ—isfie or fill the empâ—y because no 〈◊〉 entralls of one Deceas'd Buâ— tâ—at Spirit of Holiness which aiâ—â—d up IESVS shall uicken this mortal body and giving iâ— a living breath cause it become a living soul hungring and thirsting after righteousâ—esse groaning that so industriously it should have pulled misery upon it self which can only be compensed by being naked as all Crucified malefactors were in an Ingenuousâ—cknowledgment not putting on the Fig-leaf of an excuse as Adam but rather when reproved answer as CHRIST did Herod in silence which indeed may put flesh and blood into a heat a sweat pleasure and reâ—enge saying Let this be far from thee pitty by self and me who hath been ever with thee yet it must be endured For because of this thou cam'st into the World and Angels shall then comfort and strengthen in that â—avishing sentence the Father hath forgiven thee thy iniquity is taken away thou shalt 〈◊〉 die ONE Thief must be Crucified that is thy deceiâ—full Heart another must be peniâ—ent and beg mercy that is thine own Soul for delinquencie offending yet let it not be desperate as those without Hope but urging pressing as earnest for Salvation anâ— infallible note of prepared Paradise and then of all thy sinful courses cry they are finished Hanging still upon the Crosse by outstretched hands in Obedience securing thy Soul in all service within the Rock of thy Saviours merits fitting us for a Resurrection upon the third day First from the plague of the heart the boile of putrid Corruption as from the bed of Hezekia next from the belly of Hell in dismal frightnings and starrings of Conscience as from the Whale in Ionah and from the sentence of death passed in the breast of the Law as did Isaac from the Altar of his Father the third day being figured in that Patriarch that Saint that Prophet and a Day in which there was never one raised from the Dead HE excepted the third Day being keeped for him in Honour and therefore He is said to rise the third Day according to the
the pronouns force He the Son of Man on Earth was He who though now talking yet as God is in heaven the word IS is urged for as Man he was at the same instant on Earth and not yet ascended to that place where He as God was before THIS ariseth from the union of the two natures in him viz that of Man and and that of God where the properties of each other are attributed to the whole person which yet in examination must be only referred to one of these natures as in these words save the Son of Man which Is in heaven 〈◊〉 if then he had been there which to affirm of his Mâ—n-hood were erronious He speaking to them under the Sun but as God it is â—greable to Truth and therefore the Ascendâ—ng of the Son of Man must not be undersâ—ood of his Deity for as God he is uncapâ—ble of going to any place being in all places â—t once and filling all by the infinity of his nature His Ascending therefore is to be applyed to his humaâ—ne nature wherein only he can properly be said to shift places and change seats and where he was before to his God-head he being with the Father before all Worlds which Doctrine of Union puzzeling Nichodemus made him wonder but remember he came to Iesus by night and untill this Sun rose upon the face of the Church this Doctrine was hid from the wise and prudent Rabbies but now unto Babs and Children this light shineth comparing Scripture with Scripture words with deeds with the assistance of the holy Ghost it is known that when Christ was crucified the blood of God was shed and when the Son of Man rose the Son of God rose when the Son of Man ascended God also ascended the Personall Union of the two naturs allowing the expressions The Word which was made Flesh at this time havâ—ng never seen heaven the Word then Flesh was to ascend and sit in heaven where the flesh that was the Word had never been WHAT St. Paul mentioned of the severall members of the body which though having their own peculiar functions yet united make one body and applyes it saying so also is Christ that is the Church 1 Cor. 12.12 May be alluded unto here in these two natures of Christ of which we say so also hath the Church every member thereof being the Son of God as well as the Son of Man and their Ascending into heaven as Sons of Men with their flesh and bones ascends but where they were before in their Spirits and desires Enoch a typ of Christ ascending and also of the ASCENSâ—ON of all the elect at the end of the world was but coached up bodily into that place where Religiously he had oft in Soul been that precept of haveing our affections above where Christ is Col 3.2 By Faith in love carries the soul aloft giving it wings to behold and see feel and â—â—joy the joyes rapturs sweetness that is 〈◊〉 the Paradise of heaven the new Ierusalem â—hich is above while the flesh or fleshly part of man is represented in the Embleme as the â—ring at a birds feet in the hand of a boy or 〈◊〉 unto a stone hindring the full fruition â—f the Souls Ardency in ascending to the heavenly mansions its clogginess impeding the spirit through fervent desires to be upward 〈◊〉 that He as man in flesh when ascended but â—cends unto that place where He when man in â—pirit was before THE Ascension for mans Instruction is â—everall wayes expressed in holy Writ two whereof are most Celebrious it s called ascending up on high in the old and an ascending 〈◊〉 the Father in the new Testament Psal. 68.18 Iohn 20.17 In the first is insinuared the glorious blessednesse and Majesty he is endowed with and possessâ—d of all things being in his estimate as low as they are in their own site the other unfolds his exaltation above all Creatures whether Heaven Saints or Angels hinting at his equality with God all glorified Spirits shouting at his entry into the heaven of heavens called in the Prophesie God's going up with a shout the Lord with the sound of a Trumpet Psal. 47.5 And by the way if heaven rejoyce at the entry of the Son of Man what Jubilations ought to be on Earth at the ascending of the Son of God since he did it only to receive gifts for men Psal. 68.18 That is from God the Father that he being man might deliver them to men 4. Ephe. 8. And the Quire of Angels beholding his Kingly gate through the Clouds and manly steps upon heavens glorious and shining pavement Answered and questioned each other who is the King of glory and warning the porters yea the gates of heaven themselves to speak after the manner of men to be open'd to be lifted up for the King strong and mighty this Lord mighty in battel Psal. 24. That he had power and authority over Earth was eminently known in Lazarus come forth his dominion over the Sea was demonstrated by his walking on its proud waves that the Aire was at his controule was discover'd by his commanding of the winds that Hell was not exempted from his Soveraignity was made evident in casting out of Devils that Angels were made subject to him was not or in that they ministred unto him and served him Now there wanted one thing but one thing to shew that he was Lord of all things which was his ASCENSION up to heaven by which he proved himself Lord of the Vniverse and for creating this faiâ—h in the hearts of his own he did ascend in the sight of his Disciples not of the eleven only but probably of the hunder and twenty S. Luke Acts 1. Having mentioned both the women and brethren that were with Christ and in his Gospel having spoken of them who saw him after the Resâ—rrection hath so carried on the thread of his History that the eleven being expressed the other seemes not to be excluded this blessed sight of his Ascending being so recorded as indifferently to serve all the persons mentioned that as being by all men seen all should confess him to be Christ for the glory of God the Father THERE is in nature some secret pressure of Spirit when not vehemently by-assed with urgency of affairs vehemency of fear that maketh a man long for and longingly to labour after a sight of his Native Country Vlisses is said after ten years travel in and about the Hâ—lespont to desire a sight but of the smoak of his Country from the godds promising thereupon satisfâ—ction though he should dy at the same time yet was not that Rome head of an Empire nor Athens a University of Arts buâ— Ithaca a rocky poor fish town in the Ionian Sâ—a from heaven did the Son of Man come that was his Country his native soyl there it was where he had been before and towards it he had always a moneths mind as earnestnesse is expressed in the Proverb Lifting oft
affirm that here they are breathed upon to dispose their minds already sanctified for the Spirits reception in a more solemn manner in the dayes of Pentecost MOREOVER a religious melancholy seazing on the vitals of their Spirits and belief of their Masters proceeding from or ascending to the Father in and for their behalf the Spirit being a pledge of Salvation the strength and life of the Soul is here given by an apt similitude of a breath foâ— as the visiâ—le body of Christ was not God so neither is the breath here felt to be estimate the spirit to confirm them that as the breath came from him so should or so did the Spirit proceed from him likewise which the Greek Church to this day denys affirming his procedure from the Father only which is seen say some in their punishment in looâ—ing their Imperiable Citty Constantinople their Emperour Crown and Kingdome being taken by the Turk upon this day in the Calendar An. Dom. 1237. wherein the nature gifts and proceeding of the Holy Ghost are taught explained and truly commemorat in the Orthodox and Latine Church MANY good things our Saviour had taught especialy about his Death and Resurrection which the Spirit was appointed to bring to their Remembrance the brain of man in it self being naturally dull hereby is cleared and as his birth purifieth ours as his life instructeth ours as his death destroyeth ours as his Resurrection preceedeth ours and as his Ascension prepareth ours so his sending down of the Holy Ghost helpeth us mightily in the reflecting upon these things against all infirmity whatso-ever oyling the wheels of the Soul makeing that lift up it self being otherwise bowed down and by this is said Woman or man thou art loosed from thy infirmity causing them still look forward oâ— like a religious pulley stil haleing or pulling the soul heaven-ward to a loveing of spiritual things contrary to the carnal mind spiritually hence the Sunday betwixt his Ascension and the Spirits descension is called from the entrance of the twenty eight Psalm Dominica exaudi as if from that time the Church of old and yet now had been still calling praying for and expecting a fuller portion of the Spirit this breath being but the first fruits untill the harvest a taste only of Canaeans grapes a warm breath a refreshing gale untill the mightier and rushing wind should blow when Iesus had been glorified THERE are two principal parts of the body viz. head and heart to which in the soul corresponds the understanding and the will it being led and moved by these as greater wheels and God in his Church hath to both of these in resemblance Christ and the Spirit the head and heart of his Congregation for understanding of and being guided unto the things concerning life and by these we know he loveth us and by that knowledge procureth in us Love and Ioy by divine illumination toward himself the Spirit being that Regius or great Divinity Professor teaching from within the mysteries of God for what ever David the Psalmist Amos the Prophet Daniel the Prince Peâ—er the fisher Samuel the Sâ—er or any other Priest Prophet or Patriarch taught were but lecturs of his composing words of his frameing sentences of his drawing up directing how to believe how to live how to walk and how to talk how to love and how to adore how to weep and how to pray all with admireable wisdom holy zeal and fervent charity THE Spirit was here given about the Resurrection before the Ascension after which the spâ—ce of ten dayes reckoning from the fortieâ—h that is from the Passeover for he was given again so that we are to observe the feast of Pentecost when the HOLY GHOST came from heaven whereby they as all good men are made to look up before which we must meet and assemble so receiveing it in the Word breathed upon us on Earth this doubling of the Spirit being like the two-fold Commandement of loveing God who is in heaven and loving man who abideth upon Earth yet it 's but one command acting on different objects so it s also one Spirit given and acting for differâ—nt things or for discovery of that one great thing the Trinity FOR the Son having been visibly known among men the Father also revealed by the things that are seen there remained one thing to enforce the certainty and existance of three Persons that was the appearance of the HOLY GHOST who had once come as unto Noahs ark like a dove in the evening of the world upon Christ the Lord expressing the meeknesse peaceablnesse harmlesnesse of them who are as houses inhabited by him this was at his baptisme the next as is thought was in a cloud strengthning his constancy glorifying his purity and heating his fervency this was at his transfiguration A third was by a breath for animating a perplexed little flock about the removeal of himself from them a few dayes before his Ascension A fourth was in fire in tongues and this was after his glorious Session at the right hand of the Majesty on high giving them a noon-day knowledge to understand all Scripture power over all Devils wisdom against all Philosophers Eloquence against all Orators Patience against all Torments Gifts to convert all Nations Confidence in the love of God for subduing of unruly lusts Grace for persevering in all good works Lastly Ioy in the peace of a good conscience through Christ and him crucified whence it is sayd they were al filled with the HOLY-GHOST in contradistinction to those portions or draughts they had received before so diminute that it s said the HOLY-GHOST was not yet given q. d. in that ample and miraculous measure because Iesus was not glorified John 7.19 WHICH when done they are quasi overcharged and Speaking were thought drunk that is intoxicated which in a trope they were but not as the Jews â—uppos'd with wine but with the new-wine of the Spirit wherewith the old bottles of corrupâ—ed self could not be brimmed the Vine whence it flowed being above the liquor whereof stupâ—fied not the braine but transmented the Soul noâ— causing staggering but confiâ—ming in faith and joy as in the Citty by that River which maketh glad the Citty of God which they renewed by wind fire and tongues were capacitate to drink of the one blowing away the chaff the other heating the Spirit giving light also to the dark chamber of vain Imagination the last promoting to speak refinedly perswadingly being cleansed from carnall sordidness and earthly selfishness delighting in no talk but of the wonderfull works of God IT is usuall with Expositors to shew the analogy between things themselves and that which is represented by those things In how many wayes the Paschall Lamb and Christ doth agree the Red-Sea and baptisme the Cross and the brazeâ— Serpent Iesus and Aaron David and Ioseph is not of our province but how aptly doth wind represent the operation of the HOLY GHOST in those upon whom he cometh
blood the lowest bowing down of his Head there at the Pasover in sight of the Nations did his Soul fly upward into Paradise leaving a naked body in the hands of the Souldiers and there again was his greatest exaltation pouring forth his Spirit at the Feast of Pentecost upon his despised Associats the firstlings of whose conversion by his power whom the Rulers had slain but fifty days before in that same City not only reviveing his memory proveing his innocency but convincing their Auditors the inhabitants of bloodinesse and sinfulnesse they thereby becomming adorers of the Cross manageing the vertue and merits thereof in gratifying the Father that is glorifying and pleasing God by rejoycing because of and in the same and of its extension unto all the world the Iew rejoycing in his own pardon for crucifying the Lord of glory the Gentile being glad in partaking of that Salvation which was from the Iews Ioh. 4.22 both now understanding the Prophet in his Out of Zion shall go forth the Law Isa. 2.3 and whence can it come fitter since it s a Law making peace then from Ierusalem a vision of peace where Christ the Prince of peace said once peace be unto you and again peace be unto you Joh. 20.21 that is as I have found you in peace I leave you in peace and abiding in peace the spirit of peace shall abide with you for which receive ye the HOLY GHOST THE Trumpets of the Temple sounded every morning at the opening of the Gates for assembling the devout unto Divine service the Spirit being breathed upon the Apostles here keep'd them together untill the sound of a mighty winde alarâ—m'd them and prepared them for more ample manifestation of his appearance And surely what the Trumpet did our Bells doth now each ting and toll saying Gather your selves together Joel 2.2 and though gathering by many be not regarded and by severall reasoned and printed against yet our falling from the shadow of Religious deportment in shutting our ears against such solemne invitations to our Churches hath not had among us such alluring mercies such beamings of heavens acceptance such self-denying and sin-subduing characters such warme breathings of Ghostly consolations nor such examples impulses to purity and good works but that yet we should go up to the house of the Lord and call upon his Name with the remnant that are left OVR Fiery tongues against Assemblies and the Masters thereof being indeed such that is fiery rather then like as fire God by them being dishonoured and the multitude of the Nations enforced to conclude there from that mystically we be drunk with the wine of astonishment and spirit of giddinesse having a knack of cursing what ever we see contrary to our intentions though urgently sought by us or wishedly endeavoured for what ever Providence doth with us though it may be in the main conform to our prayers and fasts yet in the end we pray and fast yea curse and ly against it since it is so well known the Gall which now imbitters our lives even to separation is no other then that same Gall that hath disrelished our former enjoyments Our disquiet proceeding not so much from this or that object as from our heeding the devil who is come down yea invited down amongst us having great wrath so that in some meetings there is it may be a mighty rushing wind and the sound of that throughout the land but our sitting that is our abideing in that harmonious concord peace and love attested as a badge of the Spirits future coming not being seen its fallacious to inferre the possession of Holinesse though they should speak with Tongues and prophesie OFT did the HOLY GHOST appear but never in the shape of a ravening beast or bird of prey Oyle is soft a Dove is not invective and the fire that came down at Pentecost was without smoak for that hurts the eyes and likewise without natural heat for it sindged not a hair of the head neither did the smell of fire passe on the Apostles it being but like fire an Element in which God had oft appeared as to Moses to Elias the nature of it being adapt to signifie the operation of the Spirit within these men for their own good and benefiteing of others which ardently they pursued prudently instructing and by Grace infusing in others their own acquiâ—'d and infused perfections as by fire melting the hard heart inlightning the ignorant cleansing as from rust the idle and sluggish Soul heating all through the love of ascending towards Heaven which love as oyle keepeth always aloft and without mixing it self with the affecting of things here below they being cast out as by a sink and not to be heeded that is beloved for nauseating the Soul which by the pledge or troth here received as by a Ring hath betrothed it self purely unto God HENCE we may pronounce their piety but formality and shall be more confounding then flat Atheisme who obtruds upon the world their rough hands enflamed cheeks tearing nailes their pilfring humour their slandering tongue to be constituent parts of those multiplicated gifts effused and shed abroad upon their heart by that Spirit which descended in these dayes the pernicity whereof to discover would long detain us from our Port but that of our Saviour detects the insolence by their fruits ye shall know them Matth. â— 16 Rapaciousness and blood-thirstinesse being equally remote from the soul of Him in whom the HOLY GHOST dwells as are the contentions and blasphemies of Hell and the joyes concord and peace in the highest Heavens SVCH who expect visits from great men fits their houses for reception possibly by perfuming pots the Disciples prepared for the Spirit by Vnion Prayer and Love embrace the Pattern imitate the Coppy with repeated acts of incense-like mortification of lust prejudice animositie or whatsoever savours of such nastinesse Using in opposition to these the strowings with the sweet herbs of Brotherly kindnesse meeknesse patience charity and love to God the house I should say the Soul thus scented is disposed for his admission he loving purity and religious cleanlinesse being the only delectable property he pursueth and expecteth THE Church is said to have Doves eyes Cant. 4.1 and the Dove is both a sociable and harmlesse creature refusing to nest in that cote where rottennesse or stench breeds annoyance being delighted with that house most which is furnished with glasses the bird delighting in her own shadow and rejoycing to behold it even in water The Doves eyes indeed properly unsolds the chastity of the Church looking only upon her beloved as a true Turtle and her not following strange lovers but the other known properties of that fowle countercharms the witchcraft-like enchantments that are in this age men caressing that is hugging themselves in a whimsical solitude not desiring to have a discovery of themselves unto themselves least they should relinquish their imbib'd opinions falsely called a principle and say O! who
Chamber thereof least he fall upon thee and smite thee with more madnesse and astonishment of heart Deu. 28 28. THIS last expression minds me to caveat the Reader not to be angry at Helibore becâ—use it 's called Christmas-flowre for it poor thing hurts no body that lets it alone and Herbalists are to be sheâ—t not it spoyled for that Name as was the harmlesse Hawthorn tree near Glassenbury in Sommerset-shire in England which being alwayes observed to bloom so neare to this time that it was reported first to budde this day other Haw-thorns about it remaining dead and naked King Iames jestingly concluded therefâ—om our old style to be more Râ—gular then Romes new but others of latter years more seriously concluding the thorn guilty of old superstition grubbed it up by the roots and burned it to ashes which comeing to the ears of honest Christmas fearing her own fate from that of her Harbingers receiving notice by a publick order quietly retir'd and keep'd her self alive by the fireside of more Charitable Christians accounting it more honourable to ly by a flame then dy in one But this Bush hath almost put me from my path and hoping 〈◊〉 things we proceed to presse the Christian in all temptations to lift up his heart soul and all within him Râ—membring the of descent the Son of GOD I should have said of MAN approaching towards us in the Chariot of the Virgins womb moving upoâ— the wheels of Humilitie Charitie Mercy and holy Wisdom GOD uniting to MAN that maâ— might be reconcil'd to God through inscrutable actings by new things Heaven being opened as in the Revelation Angels ascending and descending as in Iacobs dream joining earth and Heaven as in the Ladder the Father saying fear not as in Israels going dowâ— to Egypt here is the Door this is the gatâ— of Heaven as in the Patriarch's dread Thâ—â— Lord shall be my God as in the pilgrims vow Gen. 20.21 BVT forget not as we ought to reverence and adore him as God in God so ought we to respect and benefit all meâ— since God in MAN became like one of us Our Lords Natalitials and birth being a mirrour representing divine Charity and bowels of compassion unto us and loves swavity or sweetnesse one with another his very swadling cloathes speaking patience and benevolence FROM the time of celebrating our Lords Advent in order of nature our days lengthen our nights shorten and was of old called Midwinter-day or Midwinter mass or feast The Solstice formerly being nearer to it then now however untill became Darknesse was upon the face of the earth and that so grosse that for eight hundreth years none had the gift of miracles for in working of them none proceeded our Saviour save Elisha only the Prophets taught the living neither cured the sick nor raised the dead that the world by his miracles might learn him to be the true Messiah the very sun of righteousnesse by whose beams the world being irradiated errours might vanish and Truth brake forth more and more for the conversion of men And that as the Cloud did Israel we by his manhood might move and be directed in our motions through the wildernesse in purenesse of behaviour and brightnesse of Doctrine that by his firy light we might have light and constantly walk as Children thereof old things passing away by the Spirits over shadowing and heart beleiving we might also become new in Christ Iesus who was once BORN and no more that the wo denounced against unbelieverâ— in all ages might deter the remiss and enforce a running into Bethlehem the house of breaâ— to see admiringly this great thing and neither complain nor deride nor scoâ—n or turn again to the Egypt of carnal pâ—ssâ—ssion buâ— vivaciâ—usly embrace this Man in their arms living by faith confesse that he is come iâ— the flesh which whoso denys is an Anâ—tichrist he as God giving so clear evidenâ—ces of his assuming flesh shewing even beâ—fore his greatest miracles infallible proofs oâ— his Man-hood cuâ—ing the deaf after sighing raising Lazarus after his weeping and shakeing of the Earth as he gave up the Ghost THE wedding then betwixt GOD and man in him being come let not the rooms be empty but the faster invite Iesus to the Marriage staying for your satisfaction in a stable untill your prepared hearts say as a Labaâ— Come in thou blessed of the Lord why tarriest thou without that darknesse of Soul and will being expelled thou mayst dwell yea encreass in light evangelical for ever as the earth receives increase of light for a time And as it puts one hence forward a new dress the fields cloathed with a fresh green the â—â—ees in the gardens sâ—ed or lopped the Vines â—n the Vineyard pruned for the grapes greaâ—er sweetnesse so he the Vine being planted â—n the earth may through our sincere prayâ—rs be engrafted and inoculated in us that â—s the Vine we may have wherewith to glad the heart of God and of this MAN causeing this days exercise to have a voice prepare â—â—e the way of the Lord lopping off all superfluity of naughtinesse and excâ—â—scencies of Vanity leaving the Drunkard to be drunk in the Night studying to be sober and vigilant as Children of Day avoiding somnolency or sleepinesse ebriety or drunkennesse the morning of temperance beginning with the Sun of rightâ—ousnesse inforceing a being wise unto sobriety remembring the very supposed Father of this MAN was Ioseph who was known to be truly a good and a just man BVT the word Encompass imports the enliving prodigious ineffable mystery the most in comprehensible conception and miraculous nativity of our Lord of which sufficiency of knowledge terminating the understanding is that which mortality can no ways be obliedged to expect yet to attract eyes for yeelding respect to this astonishing birth whereon the building of our happinesse depends more then upon his rising from thâ— dead for from the grave some have risen buâ— from a Virgins womb no man yet came anâ— affoords new yea strong consolation more over all his other actings are bottom'd upoâ— this of his birth therefore is it to be weighâ—ed THE word expresseth encircling enâ—closing by which pure word insinuating hiâ— confinement in the Virgins womb anâ— abideing there as in his proper Cell untiâ— the time of life at which this MAN apâ—peared in the world but the manner of hiâ— being compassed is concealed from us the Angels expression The Holy Ghost shalâ— overshaddow thee Remorats curiosity Goâ— thereby intending to conceal the manner proâ—â—seth wholly a belief of the matter a shadow being but the absence of light by the interposition of a body the darknesse of the womb confineth our eye-sight and the power of the Highest dischargeth prying TO shew that he was born not to be admired or gazed at were easie and to prove that he was born for us is that which we all believe to demonstrate he was not born for himself but given to us that hath been heard from
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
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
yet with this excellent and comfortable difference that as Moses yeelds to Christ so must Sinai to Sion here was fire only their fire and smoak there was clouds darknesse and earth-quakes accompanâ—'d with fear and trembling Sinai it self quaking But in Sion only a sound as of a mighty wind to prepare the receivers and cloven tongues uniting Iew and Gentile the boundiary of the wilderness being pulled up and variety of tongues perswaded the scattered abroad that God had given the Kingdoms of this world to his dear Son that in a spirituall sence not Israel only but the Earth might become the Lords and the fullnesse thereof typified by that multitude gathered and converted by the heat fireynesse yet harmlesnesse of the Saints charity and ardor having received the remission of sin and that from heaven the self same day their Fathers received the law against which they had transgressed for both was at the time oâ— Pentecost as may be demonstrated in computing the time thus THE people came from Egypt on the 14 day of the month there therefore remained 16 dayes for travell the Hebrews always reckoning 30 dayes for a month the first day of the third month they came to Sinai 30 dayes of the second month being accounted there will with this be found 47 dayes then the Peoples encamping Moses goeing up to God his returning again to the people for clear calculation is called one day which is 48 in which going up again to the Mount he is ordered by God to order the peoples being ready against the third day which will make the 50. â—n which God appeared for reckoniâ—g from the peoples want of bread or fall of Mannah is uncertain and may be erronious this is more clear and evidenceth the Anology better betwixt that fire from God by the Ministry of Angels and writting his law on tables of stone and that by fire in the descending of the Spirit that came one the 50 day after the slaying of the Passover Christ Iesus writting his law upon the tables of the hearts of men in a fuller fairer larger and more clear Character typ or impression but note this reckoning is inclusive the other not THE Persians and some other nations adored the fire for a god because of its excessive power and force in resolving matters combustible how great so-ever into it's own substance and being and usually it 's accounted the most noble among elements being as the heavens among bodies the sun among planets yea it 's purgeing operation made it of old to be the heirogliphick of purity as if they had known the world it self was to be cleansed thereby but how hath the fire of the Spirit from Ierusalem enlarged it self making the frosted heart of the unbelieving world even to glow while it talks of the Cross from heaven which is one of the three things by wise men admired in the earth looking upon the Resurrection and Ascension far short in comparison of that conquest the Holy Ghost hath made of the Grandees of the Nations in their honourable receiving of that doctrine from the mouths of plain men so contrary to the hair of natural inclination and mark it where ever the Spirit cometh it comes ordinarly by the sound of the Gospel and by it's heat we are assured of his reception a heart touched a heart pricked is but a heart heated a heart open'd when a man crys what shall I do with Peters converts Acts 2.37 or take away the iniquity of thy Servant with David 2 Sam. 24.10 surtiship may be offered that the Spirit hatâ— spoken in a saveing way but if it be a complaint of the punishment with Cain or a remove the â—râ—gs with Pharaoh be not rash in Cautoâ—ry this being a Legal not a Gospel expression far from that request of creating a clean heart which the Iews compareth to the Holy of Holies to Solomonâ— throne to Mosesâ—ables â—ables and truly displays that the wickednesse is done away by the Spiriâ—s inhabiting his resting therein and writting thereupon the doctrine of pardon and remission provyding the man seperate himself from an untoward generation Acts 2.40 IT 'S said the Spirit sat upon each of them in which it differs from that unclean Spirit that goeth about compassing the earth to and fro seeking rest but findeth none whereas holinesse is pacifique serene tranquilling consolidating the heart in which he dwels makeing it calm in it self and causing quietnesse towards all others condemning Ambition Covetousnesse Hatred Envy Vanity and what ever els tends to the Churches disturbance in which the Spirit rests sitting in it as upon a Throne purposing to reign as on a Tribunal resolving to judge as on a Chair purposing to instruct for all which in all ages to come he represented his undertakeing on this day establishing himself upon the Apostles heads as by fire clearing them from the rust of Errour the filth of Corruption that as Patterns as well as Preachers they might be exâ—mples of Sanctity to their own generation and give infallible rules for obtaining happinesse unto all posterity for ever COMPVNCTION of heart and remission of sin are both from the Spirit of God and is that new wine which shall only be put in the new bottles of a regenerated soul whereby they shal do and speak as the Spirit shall prompt them I had almost said as the Spirit give them utterance as here the Apostles for we find the whole house was filled with the rushing wind the Majesty of the Holy Ghost excluding all in-maets and though each Apostle had the sanctifyed operation of the Spirit filling every angle and corner of the soul as the understanding with Faith the will with Love and that sin or Devil might be exiled the hands with Promptitude the feet with Solicitude the eyes with Modesty the tongue with Eloquence the whole man with Prudence the Faculty Concupiscible being filled with good the Irascible with courage the Rational with verity though they had all gifts and were all filled yet they spake as the spirit gave them utterance some had five others had two talents and S. Paul abounded and spake with tongues more then they all whereby he who expects the gifts bestowed unto all ought not to caresse himself or hug and embrace himself in the deceiving hopes of a rich ample and perfect possession of the Spirit here but rest satisfied with his gift and with being one of the eleven not envying Peters singularity for he is particularly spoken of and eminency since a pinnace a small yaught shall land as wel as a great ship with full sail under the conduct and flag of the Admiral VPON the coast of the Whit-sea there is a cap called Pentecost and somewhat east of that there is another called Bonae Fortunae q d. good-luck let this day be any mans Pentecost a time of gathering in that is of heeding the law offering the first fruits of strength unto the Lord as the Jews did this day of their