Paschal lamb was on this day slain in the evening of the world before as another Moses he could deliver us from hels Pharoh and sins slavery Now the waters of Noah are falling and we are to enter into the wooden ark of his CROSSE the bloud of this our Abel slain by his brethren calling and inviting us to expect and enjoy better things from which though the Tribs run Let us run to seek him and know where he is laid to carry him into the more proper sepulâ—ure of hearts and consciences HE shall drink is prophetical and in the Gospel accomplishment it is that he gave up the Ghost that he was bruised in Genesis or that he washed his cloaths in the blood of the grap with Iacob is with the Evangelist his drops of blood Adams coat made him of the skin of those beasts killed for sacrifice is in the mystery robs of righteousnesse made by faith in the merits of his death for dy he must since Isaac was offered and upon a tree for Adam sayes if enquir'd he eat of the tree Abraham will testifie that he must bear his own CROSSE for Isaac bore the wood Iacob assures he must dy in the open field for there he saw the ladder and visions of God he must be nailed and then lifted up upon the CROSSE for Moses lifted up the Serpent upon a Pol he must be sold at a smal price for Zachary saw him vallued he must dy among thieves for he was numbred among transgressours he was also to ly in Iosephs tomb for he made his grave with the Rich Isa. 53. He shall shews futurity i. e. that it was to be done and let the mystery of the bloody Sacrifices be vewed this draught is foretold yea the rites of the heiser Numb 19. respects the sublime work of Christs death and if Mathew be enquir'd he saw all this done nay himself and Moses spake of what he should suffer at Ierusalem YET let none expound this shall as denoting compulsion or hinting coaction as though he did not consent for though by Fâ—ther let this cup passe from me he seem to savour himself and to plead from fear from infiâ—mity yet not my will but thine be done is from the spirit the first instructing what he was to suffer even terrible things in this red sea the other what we ought to do when encountering hazard even embrace them saying welcome be the will of God not repineing or starting back from the burthen so as with the Romans to have us goaded forward as unwilling of the CROSSE or pricked to march on as slaves were whence that phrase to kick against the pricks but chearfully to undergo what God thinks fit to lay upon us for though there was a necessity that Christ should dy in respect of the intended end for our redemption and of the Father in respect of Iustice against sin and as Christ before as man he could enter into glory yet still not my will but thine be done is a strong reserve against all objections proveing he was not dispirited in himself but teaching us his Disciples least raveings dispair in cups of adversity should cause a disrelishment of the sweetnesse kindnesse and good things of God THE Father sayes he shall the Son sayes I will for a mans consent was appended to his sin so must his Saviours assent be obtained for it's remission as it was not only in the garden but in the manger all the parts and changes of his life being but as so many little deaths or draughts before his large one upon the CROSSE a potion which he saw prepared and appointed in all it's ingredients and yet not withstanding drank of it giving his back to the smiter saying to the Traitor what thou doest die quickly the words not of a desperate but of a prepared man even so Father because it seemed good in thy sight THE Scripture speaks of his flying from place to place yet not fear of dying but care to dy at his hour is to be understood an unwillingnesse to work miracles at mans pleasure that is at mans lust and that precept arise take the young Child and his Mother and flee into Egypt to passe the application thereof unto that law thou shalt not seeth a Kid in his Mothers milk Exod. 23.18 if he were not to be killed young the charge insinuats a pilgrimage rather then a flight for out of Egypt was GOD to call his Son and that his escape from other place was not principled from fear is deducible from this that afterward he chused to dy more shamefully publickly and more tormentingly then any death formerly his enemies had forecasted he resolving to dy not by necessity debility or weaknesse these having no hand in his death as his loud cry at his yeelding up of the Spirit cleareth discovering such a degree of divine vertue that the Centurion impungs all proffers enervats all accusations in this one truth truly this was the Son of God WE read of some who could sleep when they pleased and wake at the same time as Henry the 4 of France but Christ can dy when he will and untill he will he will not passing through the midst of his haters and escapeing he having only power to lay down his life and at his own appointed time laid it down HENCE it 's not to be inferred that he was not killed by the Jews for it is a truth he was though not as other men in whom things natural are not subject to the will as the conjunction or separation of the soul with the body for then is a man said to be killed or murthered when that is done or suffered which in it self and in nature did or naturally doth produce that which is called death Now Christ had a will in spite of his enemies to cede or not to yeeld to death as he pleased but because they put upon him such apt means of destruction and tendencies to dissolution it pleased him to yeeld unto death having really suffered so much as in nature might have procured death in them who were purely natural and meeâ— men therefore dyed he before the thieves becausâ— he would therefore also before the thieves because he had suffered by watching fasting it's possible bleeding since we read not of their removeing the thorny crown his scorning also and reproach adding to his langour and in Pilat's wonder Hastning his death before their's so that with Stephen it is to be attested that they viz. the Iews were of him the just one the betrayers and the murtherers THE pronown He is personally to be understood He that is the Lord the second person shall drink therefore He that is again himself God shall lift up his head He that is the man shall drink therefore He that is the Father shall lift up his head and in this Mystery of Godliness of the passion we are not to separate what the Father and Spirit hath joyned together viz. God and
his suffâ—ings outcryings were more or lesse as heaven lesse or more ordained them to flow or swell he was silent before the Governour not terrified at but contemning his accusers suffering innnocence to plead for it self in strong though mute oratory but directed in servour a prayer to heaven for acquittance for deliverance for exemption from the Death he feared discovering more dejection then ordinary malefactors nay then the thieves that dyed with him but upon this score that they had only men he had Almighty God and omnipotence revealed from heaven to struggle withall for neither Pontious Pilat nor Iew nor Gentile to the worlds end dare or can make any professing Iesus to undeâ—go that but which heaven hath before hand determined to be done and when all have drunk sufficiently the brook shall be dâ—yed up THERE is a cup of new wine the feelings of spiritual comforts refreshing the soul in the apprehension of the Love of God whereof many of the Saints drink another of sour wine in the grief anxiety and soul rentings feelings of the horrours of accused and accusing consciences darkned minds occasioned by the noysome vapours of sloath lust or uncleannesse this the penitent must partake of lastly there is a cup of worm wood water of suffering hard things dolefull calamitous inward and outward perplexities of which Iesus drank and of which all after him shal because heaven hath so appointed allowing such and so much to each one as by infallible wisdome is found to be for spiritual health and good which when acquir'd the dregs poured forth upon the ungodly the Religious then prosperously enjoying rest being elevated above the level of indignity and abuse yea attempts of Hel. FOR the Lord said to my Lord sit thou at my right hand and then the Lord said to his Church he shal drink of the brook for the Lord God had said thou shalt bruise his heel and he shall bruise thy head after which he shall reign and his enemies become his foot-stool wherefore he got this Commandement from the Father to lay down his life John 10. From the Father because he fitted him as Man to suffer hard things though spotlesse exposing also his naked body to the contempt and malice of the Iews and his harmless soul to the darts of his own displeasure for that sin which by imputation with God and reputation with men he had took upon him for he was numbred with transgressours that is esteemed one of them this commandement haveing also received from the Father WHILE Herod Pilat Priests Scribs Pharisees were in there stately lodgings palaces and parlours drinking wine in bowls that is at ease in Sion was Iosephs antityâ— the Son of God drinking bitter water salt water not from a Sea but from a river not from a river but a brook muddy water as it were rainy water for as in life he had not thereon to lay his head so at death not wherewith to satisfie his thirst but a brook no Tagus either where in is golden sand no fam'd because rich Ganges as â—n India nor Padusâ—s â—s in Italy to encrease his treasure but as he came to the world poorly so he leaves it again in poverty he borrowed an Ass in the way he lived as he dyed and both dyed and lived as he taught viz. blessing Religious and innocent poverty as that naked young man mysteriously inculcats Mark 14. and if the Gardners son this observe is good that neither idlenesse nor sloath nor plenty nor abundance was to be expected upon attendance of Christ Iesus Cinna of old was poor to the utmost degree of necessity and resolved to be accounted the poorest so would Christ yet because he was a King unto whom soft cloathing is allowed his woven vesture was singularly majestical indicating greatnesse and recording his God-head that being one and worn above as more noble then his garment which some will have to sound forth his Man-hood in both which God hath set him as a King upon his holy hill THERE are four brooks celebrated in Scripture first Iabock where Iacob saw almighty God face to face Gen. 32. the word signifies to empty or scatter and here Israel scattered the cloud of Esaus fury by soft words and emptied his heart of rancour by goodly presents the second is Zered Deut. 2. where the Tribs made a famous passe from Kadesh Barnea the word signifieth a going down as if men ought to descend and search the low vallies of their deepest thoughts before they go up to Canaan a third is before which Davidâ—oorded â—oorded in his persuit after the Amalekits it signifyeth glad tydings or incarnation which indeed as relating to the Words being made Flesh was good and refâ—eshing news to all in heart circumcis'd Isralits the whole being recovered what was took away by the Amalekits of lust the two wives of Iew and Gentile lost in Idolatry and uncleannesse regained again by the edge of the Lords sword the Lords so that this may be the burthen of this days exercise this is Davids that is Iesus spoile 1 Sam. 30. The fourth and last is Cedron the word importeth blacknesse the water whereof rising from a mountain Southward from Ierusalem 〈◊〉 through the vally of Iehosopâ—â—â—â— a far and â—ruitful soyl receiving a blackish tincture and is lesse or more filled as the weather proves more or lesse rainy OVER this brook Christ in David crossed when that King fled from the face of Absolom his Son and over it also did Iesus in person foord when he entred upon the last act of his passion Iohn 18. unto which pass this text might have an eye and as the Disciples eat of the ears of corn in the way for hunger I trust it may be no heresie to affirm the probability of Christs tasting the water of this bâ—ook in his way to Gethsemany for thirst occasioned from deep resolves of an ensuing violent Death though we read not of it as we read not of the literal accomplishment of that Prophesy in the history of his passion I gave my back to the smiters and cheeks to them that plucked off the hair Isa. 50. BROOK then is to be expounded the flouds of ungodly men the blacknesse and darknesse was brought into his very soul by the gathering and falling of the many waters of the desperat multitude hurrying him as Cedron was to the dead lake of Asphallites or cursed Sea of Sodom which God judged to the death of the CROSSE a cursed death of old because on a tree such who dying thereon being lifted up from the earth as unworthy to touch it being judged for sin which flowing from the tree the tree is cursed above other deaths and Christ enduring the curse must undergo the tree by which also now is taken away the curse from the tree no death since his being accursed in it self the sinner being penitent The Ground near Cedron was also accursed there standing the Tabernacle of Molech as if every thing
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
if you weigh those particular workings in the conscience by proportionating them according to it's quarterly effects DOTH the South wind ordinarly bring warm showers and rain by vapours drawn from the Midle-Sea heated by the Suns fervency in the Equator for fructifying the earth It is as evident that the Spirit shall no sooner convince of sin and say to the sinner Thou art the Man then rivers of waters will run down my eyes said David because they that is my eyes keep not thy Law Psal 119. 136. Mary Magdelen was weâ—t further then the skin and Peter is said to make furrows in his cheeks O thou that made me have mercy â—pon me was a form of prayer appointed a luxurious wanton but then a penitent Tha â—s for procuring mercy as not daring to pronounce God What fruitfull showers hath the Spirit made in the valley of an humble and depressed Saint Making the rain to fill the pools causing Grace even when stocked to grow as the grass and seed in prayer supplication intercession for all Saints the most obâ—ur'd weeping so loud that the house of Pharoah that is the Court of heaven hears and are admitted into that favour as to be assured of the best fruits of the Land THE North wind dâ—rives away rain Pro. 25.23 And when clouds of fears and doubts threaten a spirituall tempest dark thoughts gathering and the glory of the Lord the light peace and comfort of the Soul preparing to remove the conscience lying as the ashes of the Sacrifice on the North side of the altar in solitary sadness digesting its own perplexities to nourish heart-biting anguish How hath the Spirit becaâ—m'd the Air in his seren breathings scattering the portentuous clouds that had a sound of abundance of rain keeping the Soul within the Pale or inclosure of eternall Election whereby the chilling blasts of terren disasters or spiritual desertions do but cause it diâ—e the deeper procuring greater evidence and from vocation concluding that neither Death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other Creature were it my self who at this time is made unwilling to be parted shall be able to separat from the love of God Rom 8.39 Who saith unto Evil come not nigh this mans dwelling David encouraged himself in the Lord his God Sam. 30.6 And Iob at last was re-installed and enjoyed more then Halcyon-like tranquility in the feild and bosome of his own conscience OBSERVE the west-wind and to herbs and flowerâ— it is so good that one of its name is Favonious for rendering so many favours being not so moist as the South nor so corroding as the Eâ—st so is the Spirit influencing the soul for exciting to the delectableness of handsomly contrived purposes causing God delight in man and again man to delight in God the grand scope of its enlarged acts that as the Heliotropis to the Sun so it turneth to the spirits motion Imprinting upon the mans observer and Surveyer of his paths positions proving his growth in grace All which emergeth purely from the vertue of the Sun of righteousness not from the â—ullenness of rigid opinion which is to be hated â—qualy to the sordidness of the profligat sinner both being Spots and blemishes in the Church of God uniting to infester the commendable tract of vertue and religious complacency the one giving it an ill name the other contriving its finall overthrow MARKE the strength of the East wind and you shall find it imployed in eminent services as in dividing of the Red-Sea Exod. 14.21 For bringing the Locusts upon Egypt Exod. 10.13 For breaking the ships of Tarshis Psal. 48 7. And blastinâ— of the seven â—ars of Corn in Pharaohs dream Gen. 41.6 Yet all this is but the mightiness of a creature but when men imperiously are advancing with full sails of prophane intentions for executing villanous undertakings this Spirit the Creator of all things will convince them arrest them and cause them become a Magor missabib a terrour to themselves because of terrour round about and blast them in their greatest ranknessâ— empting them also in their greatest fullnesse and coaling them in their most passionat heaâ—s as Laban when charged not to do ill not to speak ill Gen. 31.29 It shaketh the roots of the stâ—ffâ—st and bloweth away the sails and cables of the fleshes highest confidence making some to cry out with Saul Lord what wilt thou have me to do others with David It is good for me that I was afflicted and may be with Ruben to roar out and I whether shall I go Gen 37.30 HOW again from the intestins of a secure and becalmed conscience it hath raised Hyrricans of feares and terrible out-cryes came from the jaylor What shall I do to be saved Acts 16.30 And here blew upon the Apostles that all stratagems before feared of the Iewish malice were hush'd and gone for by this did their throats as from a Trumpet give an allarum to all the world to seperate from an untoward generation and added so to the Church that three thousand were either by beleiving as Adult or by baptizing as in infants in one day made members of his body who is all in all and these abounded so in good works that they had all things common i. e. for use not in property Acts 2. coaling their otherwise angry and feavorish souls enflamed against the doctrine of Christ crucifiâ—d they opening their hearts giving their bodys to be washed in holy baptisme by both being exceedingly refreshed eating their bread with gladness and joy of heart THE Prophet got a charge to cry Come from the four winds O breath and breath upon those slain that they may live and accordingly 〈◊〉 their was a â—oice a shaking and a re-enlivâ—â—ing Sin hath made a Charnel house of each â—tructure a slaughter house of each Familie having slain all in them with the weapon of unbeleif and O! that the spirit in purifying by grace in gracious prayer in full assurance of faith were given to each one for themselves and for the good of all others to stand in this valley of Earth which is but a valley of bones and those dry and who can tell if they can live Though â—hey may cry Come 〈◊〉 Spirit and breath of God from the East that we may see and know our selves to be sinners renewing and sanctifying by hope from the west to understand that our iniquities have caused a setting of our Sun of consolation having lost the beams and rayes of Fatherly love and dwelling in darkness From the South that showers of tears from our eyes through bitterness of sorrow for the grosness of our misbehaviour and from the North that we may behold the ruddy countenace of an Angry God and the bow which he threatens Inverted its true and unstringed yet long shal not be so if his patience be not answer'd in our amendement and fear cause penitencie for
Wisdom to cure our folly righteousness to remove our irregularity Sanctification to wash away uncleannesse and Redemption to obliterat our guiltinesse AND verily she had her reward and shall have for may we not see with Elizabeth blessed is she that believeth and in temptations to pride to avarice in the surges oâ— a tempestuous world among other Saints Mary as a star may be veiwed and as a copâ—py followed in this her act of relying upoâ— Gods Testimony which is thought no sooâ—â—er to be done then Christ was conceived That Holie thing said the Angel pointing aâ— it were then at him now in her womb the person of the Son of God bodily formed of heâ— flesh bloud not by transmiting the deity into the substance of flesh or flesh into that of thâ— deity but by uniting both in one subsistinâ— person so that neither the Godhead was manned nor the Manhood Goded but both though dâ—stinct really united qualifying the Impassible to suffer the Immortal to dy and the Eternal God who had ever been to be by a Mystery not to be apprehended and is the Mystery of Godlinesse God humbling himself for men that is for their good to men because born a MAN above men for though like them he was born of a woman yet was he unlike them in so far as in her he was formed by the Holy Ghost and born of her a religious virgin in him also the God-head bodily abideing CAN we do here lesse then cry out blessed is the womb that bare thee and the paps that gave the suck the womb bearing him who is the Author of all blessednesse to us the virgin becoming Spouse to the Father Mother to the Son and habitation to the Spirit hail Mary thou art highly favoured being made the restorer of thy sex sorrow in bringing forth imposed for sin by thee not felt when from thee we received Iesus God from the Father Christ man from the Mother therefore blessed art thou among women the blessed fruit of thy Virginity expressing a blessing to all the Daughters of Eva abideing in following after or cleaving unto thy pattern set them of Simplicity and Faith even in thine in their Child bearing thou as a star emitting beams of light upon the earth from thy breasts giving food to him who giveth meat to all flesh beareth the price of mans Redemption the mean of the Angels confirmation in thy armes thou art highly favoured God workâ—ng in thy belly three wonders for our astonishment and cureing of our heart first in preserving thy Virgin purity in integrity though in flesh 〈◊〉 the Ark was covered with pure gold in frucâ—tifying thy Virginity and makeing it conceive as the bush burned and was not consumed Lastly by an meffable joining of earthly thinâ—s and heavenly together thou 〈◊〉 Iacobs ladder touching both thou art highâ—ly favoured For in thee God becomes MAN a Virgin turns a Mother and the heart of mâ—â— believes all being peâ—swaded thou aâ—t the Mother of our Lord yet thy Lords handâ—maid that is our Lords Servant for thoâ—â— was made by him and if God be terrible oâ—â— of his holy places how much more wonderfull when he appears out of thy bowels having been compass'd by thy womb Thoâ— art highly favoured therefore Hail Mary 〈◊〉 heavenly salutation while thou was upon Earth yet on Earth thy worshipping of him ought to expound unto us its robbing him of his just devoir to pray unto thee since he was born by thee to become the Author of eternal Salvation to all that believe and to thy ignorant adorer I imagine that is I conceive thou sayes Man what have I to do with thee seing he is the Lord thy God worship thou him for it s written him only shalt thou serve c. THE english word compass is known and the root Sabab is of the same sense importing round about or on every side whence some apply the word to the Church who should after much wandring and wantonnesse cleave to embrace the Lord her Husband as the barren womb doth a man but this being no new thing we make progresse in our first interpretation affirming the words sound a retreat to the Church in her unprosperous war against God perswading to a Reformation of life upon this new Creation beseeching them as els-where the Apostle by the Mercies of God and of our Lord Iesus Christ who to cultivat our barren souls had first appointed the bloud of beasts in sacrifice next our own in Circumcision and when both failed the desiâ—ned effect by this new thing his last and great work that from his mouth the mouth of a Bab the bloud of a Lamb of this Lamb of God we might be perswaded to bring forth fruit upon the sight of such pure innocency who not being heard when he thundered might be heard when he weeped yea loved and obeyed descending unto Earth that he might be kissed of such who while he sat in heaven was not feared God purposeing to ereat nothing to save the impenitent this being done to enforce abhorrency of every evill way and the newnesse of it causeing wonder might the more to enflam godliness the worthies Kings and Prophets of the former ages not knowing not seeing this that is knew it not saw it not fuâ—filled for though it be said The Lord hath created a new thing in the Earth yet the time of utterance sheweth it only to be prophesied of because of which the People of the prophets generation might be ascertain'd that it should be as if it been past and gone God speaking of things that are not as though they were and to come as though already done so in after ages A woman did compass a man ENDVED he was in probability with a rational Soul from the first instant of his glorious conception the Holy Ghost framing by his power his pure body withâ—ut those previous preparations of natural formation infusing likewise his Soul before the ordinary number of thirty six or fourty six dayes which casteth the birth upon the seventh or the ninth moneth for though he was like unto us in all things yet the exception of sin includeth such effect as emerge from it of which pain in conceiving or in bringing forth is to be exempted from his Mother or imperfection of parts or lack of a Soul from himself we speak not of the extension or delineation of his members which must be by time perfected but of his bodies organization which how smal so ever might be animated that be from the beginning mâ—ght be both God and man which of an Embrio could not properly be allowed and the body being immediatly the work of the Spirit of Power makes diffiâ—ult to grant the body of Christ to be shaped or figured according to the wonted manner of men the Scripture as leaving it doubtful expressing the Embrio which can neither be caâ—led Male nor Female fruit whereas Iesus must be reputed to have always been God and MAN and MAN here
the King but the Child and I will worship him in scorn at them in scorn of him yet willing to secure himself a Christ being to be born Go seek and I will worship but just as Iehu would worship Baal these sought the young Child the King of the Iews found the young King at which God made them old in knowledge they giving gold to him as a King Incense they knowing him to be a Priest Myrhe they saw him to be a Prophet Gold they gave him because he was great incense because he was God and Myrhe for they knew him to be a man To have brought gold only his mothers poverty considered had caused men to suspect her supply had only been regarded or at most his education but Myrhe and Incense intuats that his paternal eradiation is concerned yet all the three a help to their indigency in going down to Egypt for in all the highest matters of heavens acquisition the necessities of men may be turned upon and behold and then it 's our duty to relieve them AMONG the Persians it was thought dishonourable to salute and therefore there was a Law against accosting the King without a present whereby to procure his friendship or his Grace wherefor one Sinetes in travel meeting Artazarxes and having nothing ran to the river Cyrus filling both his hands with water as being at that time the readiest present which the King caused to be received from him in a golden cup then and sent afterwards to him greater presents as a persian Vest a golden cup wherewith to bring water always from the river so acceptable are presents that they even reconcile an Esaw to a Iacob and maketh the Queen of the south more acceptable to Solomon which these men knew and from their own country custome offered yet led by a higher law having either heard of or read or inspired with that law of God commanding none to appear before him empty handed Exod. 23. prompting the Magi to obey and in them gives order against uncharitable devotion THREE gifts are mentioned if it be questioned whether all gave three or each one one to allow in this the wise mens number to be three it 's sure they either had particular treasures or then several treasures for all in one which were first closed then opened Faith closed up in the heart without confession of the mouth being of no avail but that each one gâ—ve for himself may be drawn with some from the gifts given they shadowing in him the union of God and Man which each one particularly believed as also the three persons of the Trinity and if delivered by one to the Baby Iesus makes the heart reflect upon their unity among themselves Christs three fold office of King Priest and Prophet being also believed by each hath som influence for this belief they worshiping whole Christ all of Christ first in body they fell down next in mind they worshipped thirdly in goods they presented unto him GOLD the best of mettals and most respected and which looseth nothing in the fire earthy its true it is but if well managed can be beat out unto a heavenly length and to be parted withall when Christs poor members are in want yet remember it 's a proper gift for a King therefore offered here with worshiping for untill we depart from evill by fearing the Lord our alms and charity cannot be accepted frankincense used in sacrifice to God and so necessary for perfumeing that the prayers of the Saints in the Revelation Chap. 8. are said to be sweetned thereby and Cornelius prayers and Alms came up together for a memorial before God Myrhe a bettrr yet conserving gumme used in enbalming of the dead and prayer when attended with mortification of flesh is then most savory and sweet it 's as it were the tears of a tree woozed out and how prevalent Piters bitter tears were woozing from the bitternesse of his heart is known yet each Wise Man had all these three or the most part of the Ancients are out of the way and in the assurance of our Saviours Divinity Humanity his Priest-hood Prophetick and Regal office each believer for himself must offer up to him and for him praise prayer and Alms the oyntment of Myrhe in holy and brotherly communion that being given in charity to the dead the incense of a sweet and innocent report which we ow to our liveing brother the gold of a bright pure and shineing conscience which we ow to our great Creator King of all the earth FINALY by gold understand thy self exorted to rejoice in and love God for the good things he hath performed towards thee by incense religious thankfulnesse for the good he hath prepared for thee by Myrhe unfeigned sorrow for what evill hath been done by thee the sincerity whereof is best discovered if thou separat thy self from sinners and thy life from bloudy men in not returning to thy old companions or sinful counsellours as the Magi did not to Herod nor liveing in thy old path of vitious courses as they returned another way I shall not say lodging in caves and dens for fear of Herod into their own Country the birth of him whom they visited in itâ—s purity innocency harmlesse simplicicy perswading to temperance and the Magi as the first fruits of the Gentiles by their gifts in coming and going inforceing retirednesse from carnal ease sinful sloath cruel intentions reverent actions Religious obedience which once acquir'd by pains in study prayer and meditation with practise though but with star light yet untill we see him who is invisible we shall have Angels not to say dreams as the Magi had to direct us from hurting others or our selves growing in familiarity with God as they also did being afterward baptized by S. Thomas one who could as sensibly assure them of our Lords Passion and Resurrection as they him of his Nativity and being born of all which being well perswaded they proved instrumental in saveing the Souls of many in their own country as the Eunuch after them is also said to do preaching the truth of that Iesus whom they sought and savingly found according to that promise he made to his They that seek me early shall find me CONCERNING the death of these Wise Men we have not any probability in record but the reported death the cost care diligence used by Queen Helene in getting yea gathering of their bodies bringing them unto Constantinople for honourable sepulture there translation afterward to Millain their removeal the third time to Colen whence Vulgarly they are called the three Kings of Colen being there worshiped with great reverence and pilgramages made unto them by the ignorant and superstitious hath no Mystery save that of Iniquity and of lying Vanity therefore not of our province being also perswaded were the bones or dust of these Magi there and could speak they would be so good so Wise as to say to their simple worshipers Dearly beloved flee from
the Idolatry 1 Cor. 10.14 IN the Kingdom of France of old an order of Knighthood was institute called of the Star which in the days of Charles the seventh became contemptible the Honour becomeing dishonourable being given to pages yeoman of the guard and other attendants so that the Knights laid asside the badge and cognisance of the Star whereupon the order evanished the Magi in a holy and respectfull sence might be termed of the Star but Religion in Gospel preaching having descended unto the poor many great in their own esteem as the Iews repineing at the Gentile shifts off devotion to their Chaplain and servants menial and in a distinguishable sense is it not sadly visible that the poor have the Gospel preached unto them great men landed men Wise men or men for any thing of renown gilding their sword garnishing their board embroidering their apparel as if birth-right nobility and gallantry did ipso facto and of it self qualify for glory piety and religion in the mean while exposed to nakednesse and contempt bleeding and trod-underfoot as injurious unto because debasing greatnesse and suiting rather the Tenents then the Land-Lords habitation whose revenue provyding against course fair hard beds shifts off prayer reading holy living as inept guests or complemented with a dinner and then farewell VPON this score not many wise after the flesh not many mighty not many noble are called 1 Cor. 1.26 yet because their are not many it would seem their are some mighty and some noble called wherefore freeing your souls from this abuse embrace holinesse as an honourable inmate as the Crown embellishing al your vertues the preservative of al your excellencies the engine mean or instrument to augment your fortunes enlarge dominions dignifie your issue protect your dwellings guard your persons secure your consciences and acquire gloâ—y for Godlinesse hath the promise and the sinner will dy accursed THE Natural Sons of the Kings of Spaâ—n by law are never to enter the gates of Madrid Don Iohn as we read was never nearer it then a league the court leaving the pallace that that mighty Austian might be capable to give a visit to his Catholick Majesty as if their were so black a stain or so thick a fibre somewhere in that great body that royal blood could not so encircle the person as to nobiliat and on all quarters in all parts properly make him his Highnesse his Serene Highnesse just so it is with wickednesse and unbelief no gold can beautify it no silver adorne it nor throne honour it nor greatness make it or the breast in which it lodgeth to be capable to see the face of God or admit it to his holy Habitation INDEED God condescends so far as to descend to sinners and by them may be visited and spoak withal in the acts of his worship and temple of his Son as Christ was beheld by the Magi but so as we find not first and second he as Death makeing no difference between Rich and poor High and low and if any it is to the poorest that is in Spirit all before and in comparison of him being but dust and ashes and he who is loosest upon the earth that is puft up is because such soonest and easiest blown away all epithets declairing greatnesse being unsuccesfull fading and evanishing as smoak from the tunnels of their own well furnish'd kitchins known it seems to Ioan Queen of Spain who gave on a glob a moulting peacock with Vanitas encircled as if all earthly glory without the coronet of Sanctity and piety were but like the splendor of that fowl and beauty of his train which a rainy day will cause to disappear and a warm spring a smal calamity shall make the prey of any baser born scattering them in the path of this world's contingencies to adorn the cap's of it may be their own Skip-Jacks followers and footmen MYSTERIUM PIETATIS OR THE MYSTERIE OF OUR LORDS CROSSE Unfolded and applied Passion-Friday April 1. High Church 1670. GOOD-Friday April 1. High Church 1670. PSAL. CX VII He shall drink of the Brook in the way therefore shall he lift up his head WE read of a Holy Man whose library being ill stored furnished himself richly with store of Literature by serious revolving upon the matter contained in three books whose leaves were of different colours one whit wherein he was directed to walk talk and do conform to that favour patience long suffering God had exercis'd towards him another was black representing the formidable number and sad consequence of his infinit and multiplied transgressions the third was red which to his affections passionatly discovered the great secret of the wisdom of the Love of God towards and for his Soul in contriving the death of his Son whose blood as the Red Sea destroying the Egyptians of his lust made him both rejoice and weep IN which meditation holy men of old as they were moved by the holy Ghost nothing being more usâ—ful necessary comfortable mysterious then the knowledge of Christ and him Crucified were much conversant and among them David is eminent in many places particularly in this Psalm pointing both at Calvery and Olivet for he shall Drink and then he shall lift up the head which expresseth a triumâ—h a Trophe after a victory and fight he must for he shal strick through Kings and fill the places with dead bodies ver 5.6 which cannot be done without some losse of blood unto himself which eventually shall procure honour and that for ever the Lord saying to my Lord that is to David yet in the Mystery unto Davids Lord Christ sit thou on my right hand untill I make thine enemies thy foot-stool the Father giving him not only the right but the Act of dominion judging governing all things untill Devils Belialists Hereticks Shismaticks Antichrists every evil work be dashed in pieces the fathers grandor not being ecclipsed by this donation he reigning in the Son and remaining in that account stil Lord also by him for ever his sweating bleeding dying burying serving but as medicine to evacuat his holy body of humors and disposing him to rest after which as a Gyant refreshed with wine he shall rise out of sleep and smit his enemies in the hinder parts makeing them a shame unto themselves in uncovering their foâ—lies before the whole creation and in the sight of Angels of men contumeliously causing them smart for their heart enormities when he shall after his drinking lift up his head AFLICTION is in general compared to water and bearing of the CROSSE to drinking and the measure providentialy alloted for each creature may be pertinently expressed by a cup of which it 's decreed by heaven all must drink though not all alike the dregs of the cup of Tribulation being appointed for the wicked Psal. 75. Let the Jews therefore this day fret curse murmur in their carnal way 〈◊〉 a pompuous Messiah while the more spiritualiz'd exalt the name of Iesus who as another
occasioned by debates and quarrels which our Saviour so prevented that when Iudas asked Master is it I least his silence should have betrayd Iudas the answer was thou sayst it i. e thou hast said it not I thou condemns or betrays thy self not I. WHEN the band told him they were seeking Iesus being strengthned by an Angel Michael say some he being Captain of the Lords host Revel 12. Gabriel say others the messenger for his birth and his name importing the strength of God or the man of God fittest therefore to comfort God Man being I say strengthned by him both in a natural way by food as is thought and Ghostly Counsel he told them I am he they not knowing his voice discovered not his person untill he pointed out himself which voice made them affraid letting go forth so much divine vertue from his face mouth and eyes as to make them fall before him through fear though armed their knees as no creature is being not able to support them when conspiring against God unlesse even God whom they oppose let out of his clemency some emanations of beaming power to uphold them respiting them from that grave that death that hell which waits upon them in and after their sinful complyance with paultry lust to reclaim men when convinced by wonders or put to straits from the errour of their ways as here was done when they came as in the Psalms to eat up his flesh in their stumbling and falling yet the second time he suffâ—red himself to be taken checking them for their delay and ordering his Disciples freedom to goe away John 18. the set time of his departure being come his hour being come and all things near to be fulfilled touching his delivery to the Gentiles he hasted as the Sun unto his setting being judged and condemned in one night and that the first of his apprehension whereas ordinary judgement and sitting in judgement by law use and custome in other cases among the Jews was still in the morning Ier. 21. Eccle. 10. GIDEON trying the valour or cowardice of his Army was ordered to observe at the water who lapped and who bowed down such as bowed were in probability the stoutest not fearing the enemy and those that lapped the more fearful not dareing to stoup for drink if the lappers discovered Zeal shewing earnestnesse for fight or those who bowed down wearinesse inâ—flight or whether the lappers were the most cowardly and chosen therefore I disput not this is sure that our Lord ran and drank that is hasted to his sufferings and suffered with hast dying in the 33. year of his age resolving not to be old least the world should dy in sin and men go to the grave their bones full of the sin of their youth and let all the ages of the Universal world be reveiwed it will be found from the vexations in them that of all things next being born it 's best to dy betimes was a true saying of the Philosopher but the sins in them and temptations to sin encreasing a hundreth fold the dotage of the world being more encumbred and plagued with perillous times the end of life being also glory to be translated by death with Enoch to be taken up to God early is a blessing with Divines THE first that tasted of death was Abel he was accepted of God and was in heaven in the â—â—our of his youth not tasting not knowing of old age a center of diseases a very treasure continually emptying it self of Rheums Catarrhs defluctions gouts hydropsies gravels to the tormenting of men all which to evite as Ioseph stood before Pharaoh being thirty years old our Saviour beginning to be about the same age stood up preaching of plentiful times for spiritual food for the twelve hours of the day but â—ight shall come says he and then no man shall work in which time if the years of plenty be remembred it shall only make the hunger of the damned the more biting which he prophesied of and forwarned in such zeal that in or about three years he finished the work that was given him to do which was to take away the sins of the world sins both of soul and body defraying the one in being heavy to the death the other in bearing death and the instrument of his death for he carryed his CROSSE chusing that death before Iohn the Baptists sword or Isaias saw makeing it as the tree of life to stand in the midst of the Church communicating it's vertue fruit and shade for life and salvation to all the world about no deadly weapon being capable to sense the fruit of his death nor answer the typs thereof so well as that OVR Lords CROSSE being David's shepherds staff Noach's ark Samson's gates Isaac's wood Iacob's ladder Moses pol Esdras pulpit the Spouses palm tree Phineas spear slâ—ying the Zimri of thoughts pollution and Cosbi the inventer of lyes for such almost are their names by interpretation that the plague might be stayed from the people which had been brought among them by he counsel of the first Balaam that is destroyer of the people the Devil by a woman in place whereof the CROSSE affoordeth life and health by beholding it as the Iews the Serpent to be cured giving life in opening our eyes as the honey on Ionathans rod to see pursue and overtake our enemies all by his death the immensurable pains whereof with infinit patience he endured being the more bittering that it was lingering for the removing of that guilt which by mans dallying with and delightfulnesse in sin had been contracted WHAT he did typically here viz. drink and really afterwards did viz. dy must Mystically by all his members be followed the first condition of Christianity being self denyal and that unto death for to that must his steps be followed Pet. 1.2 we have in much pleasure drank of the goblets of Satans mixing to expiat which the black Cedron waters of mortification must be tasted going forwards with him to Gethsemane by interpretation a fat or plentiful valley as affoording especially when Christ is in it abundance of good things new and old new for pleasure old for health for though in the gardens of earthly paradise whence sin had it's rise there may be pleasant fruits they are but seemingly so and if not so they are only so that is pleasant whereas this garden hath store of all manner of all good things for all purposes times and seasons Christs bloudy sweat having watered it for excellent products the Universe being but a wildernesse when compared to those fragrancies wherewith the garden of the Church is planted replenished which to him who fals in a spiritual agony as Christ religious conflicts and in earnest sweats in the resistance of the old man that he may do all according to the will of God shall from heaven be strengthned as he by an Angel and know that Grace is sufficient for him and in that garden shall find from
Godhead had been so many gracious mistakes in her of the Angels Anunciation so it may be some are now offended and those even good at this memorial of our Lords passion accounting it Idolatry to speak so particularly of his death at this time and indeed as Mary so the Church of Christ which is his Mother is yet wounded by slanders and misreports and made to drink of the brook and taste of those black waters some of her Children offer to her But know that as Christ was innocenâ— for all his dâ—inking and harmlesse though crucifiâ—d to death as Iudas will proclaim him though not yet judged by Pilat who found no fault in him and his wife who accounted him a Just man as he was Ceremonialy being circumcis'd Moraly being subject to his parents politically paying tribute religiously for he gave eyes to the blind knowledge to the ignorant IN summe the reid heifer was to be without spot and he was found without sin though put to death as seditious and with seditious persons executed as most guilty whence that word King is affixed on the Cross in scorn to the Iews for except for one crime two dyed not in one day among them therefore the three dyed as troublers of the peace thou art said the other thief in the same condemnation viz. with our Saviour as dying for the same cause with them and they suffering all for one thing viz. Sedition Luk. 23. yet as Christ If I have done evill bear witnesse of the evill if not why smytest thou me so me thinks this day speaks to our Opinionators I say this day in which he was lifted up and though innocent accounting it superstition to behold him on it or it to mind us of him his white robâ—s this day worn darkly shews his non-guiltinesse and the voice of our Brothers bloud calling to heaven it is strange if the sound may not be observed we find Pilat to have been a Bastard and in sober sadnesse there is none will condemn Christ nor Christs Disciples that are legitimatly begotten of the Church whether ancient or modern in this holy service of attending to behold the man for know THE Church reformed keepeth this day and others relating to the mysteries of our redemption expressed in sacred Writ as Germany Helvetia Hungaria Transylvania Suitzerland France Holland haveing printed Sermons in and upon those days preached and were the least of these three memorable things said to be in the death of Christ observed we should not account them Children of the Church who would condemn these there brethren one is Patience be not therefore offended that the Church primitive observed such days holily though they could not as they did not attempt to make them holy or that the Church Reformed estimats them worthy of celebration being anual catechisms for edification the other is Humility and none here ought to be so unsober in their talk or so haughty in their own conceit as to account the Church of God for so many ages not so wise nor the present Church not pure nor so holy as themselves the last is Charity and therefore let none condemn them in this their practice noâ— us their brethren in our conformity to which if they assent not they may withdraw but not judge for the Lord cometh the judge is even at the door IF this will not stop some mens mouths but will still call crucifie it crucifie it I shall â—ay more then Father forgive them for they know not what they do for as the brazen serpent was lifted up when the Isralites were stinged with serpents though as Naturalists observe looking upon brasse is hurtful to those so affected who knoweth but as the Centuâ—ion such who may come to crucifie this service or with the rabble to behold Christ dy in a discourse may go with Augustine somewhat affected and smitting their breasts and though nothing of this be yet to the patient Humble and Charitable Soul it is a lifting of him up for imitation and let no man trouble these for in those they bear about the marks of the Lord Iesus FOR fear of disturbing the good-man of the house or troubling his family wherein our Lord eat the passeover and wherein it was made ready for him among other mysteries he retired into a garden there to be taken by the Iews it being a matter of greater moment to scandalize to trouble the soul to disturb the peace of the Church even in this particular in repeating the story of the passion then some of our pretended Zelots do imagine the Church in all it's vicissituds having accounted this a good-day indeed bearing about and holding up the instruments and fruits of her Lords death as trophies of that victory which he had and she expects to have over all her enemies IN it dehorting from sin particularly from reproaching or tempting to reproach the observers of it least either the curse of the serpent or the reprobation of the thief be their portions for as there were three about the tree of life one condemned for ever and two pardoned so about the CROSSE an Embleme of life and Hierogliphick of eternity among the Egyptians and figured upon the breast of their filthy Idol Sâ—rapis though not figured as the Crux Immissa thus ✚ whereon it is thought our Saviour dyed but of that Commissa after the form of a Roman T. whereon also it 's given Moses lifted up the brazen Serpent I say about the CROSSE there were also three two carried to paradise and one left in his sin from whose punishment reasons against taunts upon known sobriety might be multiplied and drawn unto that leangth as to cause the diâ—cerner glory in the CROSSE professing their belief in him who was crucified and slain burying him boldly in the new sepulcher of a new because broken heart this day AND if any yet say the bloud that is the guilt of the contempt of this service be on us and our Children I say again fear â—he issue for the affixing of a Iewish taunt upon a Christian exercise may have a Iewish that is a cursed end the CROSSE it self teaching better things the height thereof typifying our aspiring to things above the breadth of it to the works of charity below the length of it perseverance in that good untill the end the depth of it that good will of God in his own bosome yet now revealed for our beholding of his Son finishing the work of our redemption ACCORDING therefore to the custome of the Jews let one be released from death by judgement it was done as some say in remembrance of their delivery from Egypt at the passeover of Isaac's with others from being sacrificed of Ionathans from Saul however let it be our duty in those days of judgement to let the Church Reformed escape and then we trust to stand not fall in judgement And as Annas and Caiphas Herod and Pilat at Christs death were ruleing together pointing at the division and contention
a name among the many empty and flaunting tittles of the great Turk and the Catholick King both as relateing to Christ the last without honour the other with much profit arising from the customs and imposts exacted of pilgrims whom câ—riosity or superstition shall conduct unto that soyl where if any will engadge to avoid dishonest gain reconcile differences shun the company of infamous persons refrain from swearing perjury blasphemy drunkennesse and pay some money undergoing some ceremonies he may by the Pater Guardian of the Franciscan Convent be ordained a Knight of the holy sepulchre of our Lord Iesus Christ in the Name of the Father Son and Holy Ghost of which order as most seemly the most Christian King is or was Soveraign HOW should our Christian Cities flourish in the fight of the Nations and the Theaters whereon our Lord coâ—quered and triumphed over all his adversaries I mean not the places whereon as Bethlehem Gethsemane Mount olivet and the rest but the Registers wherein these things are recorded as S. Mathew S. Luke S. Paul and the other Apostles if all that Travelled through the Holy Land of the Christian Dominions were qualifi'd for this Honour But to our shame as Turks in Ierusalem we make advantage our scope in designing honour to the Gospel so far crossing it's true intent of Godlinesse as it's crosse th'warts the projects of our self seeking lucre gain betraying in kissing Christ a-fresh in our covetous enterprizings and crucifying him while we Crown him as a King in the blaspheming and villany of our actings BY the Mapps of Ierusalem in Christs turnings and returnings from Annas to Caiphas from him to Pilat from him to Herod to Pilat back again from Gabbatha to Golgotha that he travel'd the best greatest part of the Citty over is visible to be seen he rendring thereby his passion more publick and offering the fruits thereof unto as many as would or will by faith come forth to behold him hath he not travelled through our lands and Kingdoms and as cursed Jews have we not scorned mocked compelled him to bear his CROSSE in our charging him with deplorable actings the most inhumane butcheries pretendedly said to proceed from the zeal of his Spirit Is he not dayly in his members persecuted by our uncharitable talking of and walking before one another whereby ruine may easily be predicted and a divorce suggested ready for sealing that we may abuse Gospel-priviledges no more as is seen in that Babylon where our Lord was crucifi'd wone once from the Turks by the slaughter of twenty thousand of them by the sword of Christians upon a Friday about three in the afternoon as if for once God would beautify Christian verity in that Unbelieving City by putting it in their hands who professed the Gospel and who wore the CROSSE on their cloathes the same day and hour his Son dyed upon the CROSSE FROM which let us fear least Mahomets growing greatnesse occasioned by our Unchristian broils provoke God to make him become a scourge and a CROSSE to our Cities and Nations pretending adherence to the Gospel but not receiving the same in the love thereof by bowing down our heads giving up the Ghost in walking with all lowlinesse of mind and dying unto sin MYSTERIUM PIETATIS OR THE MYSTERIE OF THE RESURRECTION of Iesus Christ unfolded and applied Pasch-Sunday April 3. Tolbooth Church 1670. Easter-Sunday April 3. Tolbooth Church 1670. PHILIP III.X. That I may know him and the power of His Resurrection and the fellowship of His sufferings being made conformable unto His death THE holy men of God in Scripture mentioning the death of Christ seem oft as posters to haâ—t from and briskly to exped that subject intending to lodge that is to insist upon and rest in the doctrine of the Resurrection not slighting his passion as if not comfortable but because not satisfactory for Gods justice or mans happinesse unlesse the rising from the dead be a consequent thereof he stiled himself the first and the last I am said he he that liveth and was dead and behold I am alive for ever more Revel 1. SO our Creed as fearing to damp belief goeth forward in haste omitting many glorious passages in being crucified under Pontious Pilat unto the rising again the third day It is Christ that dyed saith S. Paul yea rather who is risen again Rom. 8. and verily it is usual to see his dying and rising handed together they being the cementing matter whereby God and Man the Soul and Happinesse Ioy and the Consâ—ience perfectly inseparably knit and united in one for what ever felicity can be concluded from the vertue of the latter depends upon those promises which evinceth the truth of the former seeing him dy that is perswasions of his Death the knowledge of which death and the fellowship of his sufferings that is being made conformable to his death being only the proper and effectual mediums of knowing the power of His Resurrection HERE the Apostle discovers his desire of knowledge and next to benefit thereby meaning the righteousnesse of Faith that is of Christ in point of doctrine about his Resurrestion and his imitation of the other referring to practise in being made conformable to his death so that we are enforced to speak first with Peter and before him with David of the Resurrection which is not rightly known untill the vertue efficary and energy of his death be understood consisting in the expiation of sin liberation of guilt acquisition of righteousnesse and the hope of â—mmortality the scope and tendency of the Resurrection being perfectly and inwardly for the applying of these things as from it towards our selves he being delivered for our offences and raised again for our justification CONCEIVE him dead sealed watched writ upon his Tombstone here lyeth Iesus Christ of Nazareth who was crucified An. M. 3982 Aetatis suae 33. yet by power did make a spoil of death his grave cloathes those ensigns of mortality laid by baffling the envy of the Scribs the fury of the people the force of Herod and in one morning confounded all the adversaries of his life HE dyed about the ninth hour about three in the afternoon order so requiring for about that time viz. in the coole of the day Adam was cast out of Paradise about which time also it was congruous for the second Adam to make his entry therein both in the evening enjoyning all in the Mystery to dy unto the worlds pleasures before night that is the eleventh hour which was to the master of the Vineyard the time of payment not of calling unto work BVT least we speak of as the woman sought the living among the dead see him raised for he is risen and thaâ— while it is yet dawning at break of day directing us to infer that he was no more to dy the linnen napkin within the sepulchre giving caveats to us against the surmise of his after using such apparel Lazarus indeed came forth
rising THE Iews craved a sign and those that mocked said come down and we will believe but that being the time of suffering he disdained the motion the sign of the Prophet Ionah which was of rising up and opposit to their coming down being appointed all other signs were rejected and because that of Ionah was fulfiled let 's believe and go before him unto Galile by interpretation transmigration or going over that going from infirmity to vertue from mortality to eternity from contumely to glory we may more fully participat of those sore-expected joys in being treated yea feasted in the company of our ever to be adored Saviour Worshiping our Lord begining to practise and celebrat our Sabbath when the Jew rendeth his acting not only contrary to him but spiritualizing his superstitious deportment thereon he will kindle no fire that day let us blow up that of the spirit in the hearth of our hearts for elevating our thoughts and raising our minds upward heavenward to this day they alleadge the destruction of Ierusalem solely to have flowed from the neglect of the Sabbath in putting no difference between the holy and prophane Ez. 22. Let us compute it's desolation to spring from â—he innocent blood shed on the preparation day for the Sabbath and in hiding their eyes from the Lord of the Sabbath they will not put so much as their finger to any serwill or country work let us not fear to exercise our selves about works of piety charity or necessary with both our hands our Lord giving â—s example whose servants I mean the Christians whom they keep being put by them in this day to their drudgery which yet and by the way might be rectified by Christiâ—â— laws and magistracy as they will not writ nor blot out what is written on that day let the errata's of our soul be reviewed and weekly 〈◊〉 be exactly corrected that the next weeks impression of our civil or spiritual conveâ—â—s may be both more clean clear and holy being emended from our former mistakes by religious watchfulnesse and future taking heed do they knock on the door when calling unto a preparing for the Synagogne it is 〈…〉 to provoke to love and to good works They will not on that day begin a journey and justly having killed him that was the Way yet let us walk and be undefiled in the way of the Law of the Lord keeping our feet from the filthinesse that is our affections from those lusts that are in the world through sin they crowned our Lord with thorns let us adorn both his holy Temples in exalting his two fold nature by a firm adhering to the truth thereof and laying out for him and his the best of our substance somewhat of our rich possessions entering by the gate of the Church into that of Paradise from which impenitent Iews as the Reprobated Theif are for ever excluded The sixth Psalm and the twelth are entitled pro octavo for the eight in the Vulgar translation from which some will have many mysteries to emerge particularly the change of the Sabbath for respecting our Lords entry into Jerusalem in our computation on Palm Sunday the day of his rising will be one of the seventh but not upon the seventh the prophesies therefore and conquests also of our Saviour to be by us celebrate in the Church the eight day after that account will be the Lords day in the new Testament beginning our holy day when the murtherers of our Lord endeth his Mosaical weakly feast it is nearer to affirm that as God had Circumcision Sabbaths and other rites to difference his people from the masse of the world it is fit to have now some difference to discriminat his Church and since there is a change of the Temple of the Sacrifice of the Circumcision of the Paschal supper of the Priest a necessity may easily be suggested of an alteration of the Sabbath heightned when we consider that Christ came to work a new creation Isa. 65. for which a celebration of an old Sabbath had been incongruous and his kingdome beginning from and his resting dated at the Resurrection how consonant is it to name this day the Lords day and in the proportion all it's followers HIS sleeping or resting on the seventh day in the grave typifying that the old Sabbath dyed with him as all other changeable ceremonies of the law which none ought to judge us in respect of a Sabbath or a holy day since Christ hath triumphed on the eight let us rejoice beholding as badges of his victory the scares of his wounds the print of the nails the wound in his side not only as probable tokens of his rising but as jems to adorn his royal body as a testimony of his victory and as some think to be seen yet in heaven that as in his Church militant he hath bread and wine continually as visible memorials of his bloudy agony and death for his peoples stronger confirmation so in the triumphant the scares of his wounds remain in his body before the glorified for more fervent and eternal Iubilation THESE same wounds when seen and felt besids his own faithful Testimony so strengthned the Apostles that the ghastly frownings of an incensed crew in this wicked world was but a whet-stone to edge their zeal for publishing this truth this glorious truth of the Resurrection for though it be said he was stole yet who durst rouz this young lyâ—n and a little more money would have made the Souldiers tell another tale he quickned in the grave by receiving in the second time his soul then rose from out of the grave astonishing death amazing the keepers yet so heartning and heating his Disciples that they spurn and disdain the threats of men accounting all the worlds wrath or fawning to that degree of naughtinesse as to comput it dung in comparison of the excellency in the knowledge of the rising from the dead all created beings in the power of man being but a cypher to the Resurrection Christ by it and in him themselves conquering and flying above all the pouder Crakers the ungodly should frame or fire to disturb the power of it's Doctrine or the progresse of it's publication the voice of all the Martyrs being like the call of Heliâ—dorus who refusing to sacrifice to Idols and being tormented for denyal cryed out aloud O Lord Iesus Christ assist me and when the crown of the Chuâ—ch is now beheld to have been but made the puâ—er by the fires of devouring persecutors and the ancient Stanza or holy Doxology of our Quires now heard in giving glory to the Father and thought upon who so dul as not to anticipate the rehearsal and suggest the fam'd answer given to the same Martyre is yet returned to all Saints witnesses and confessors be not affraid for I am with thee FORâ—s â—s unhurt with torture how have the heathen and Iews been braved and out-braved by Christians through the hope of the Resurrection Paul was thought
Land as the Bride the Lambs wife for which Praise the Lord all ye nations praise him all ye people For his merciefull kindness is great towards us and the Truth of the Lord endureth for ever Psal. 117. All things being fulfilled which were fore-prophesied IT were not seemly to wave the particular place whence he took his rise which was from Mount Olivet by Interpretation a Mountain of lights either from the Suns shining thereon at its first rising or the lights of the Temple Splendor thereon at its setting or it may be because the lamps of the Temple were furnished with oyl from the fruit thereof or as others from the shining smoothness which is on the skin of the olive-berrie But from what part of that Mount he made his exit is unknown it may be for the same cause why the grave of Moses is obscure viz. to prevent superstition which offence and sin is evidently seen in those ignorant and scandalous Idolaâ—ers about a rock in that mount where by Mounks is shewen the the Image of a foot which they say was impressed in the rock by that foot which was last on the rock as our Saviour moved therefrom to be seen yet in that beautifull structure the Chappel of the Ascension builded by the Famous Helena just over the place where our Lord took his â—rise reverenced both by Turks and Christians as fitted upon that score for Devotion joyntly performed by both Religions the last officiating at the Toleration of the other the house being in the possession of the Mahometans Curiosity and Supperstition drains the purses of many for beholding this and other supposed Foollerys but that all might not be lost from this Impresse Travellers take some quantity of loose sand as a Religous relick yet the mischief is what quantitie soever be taken there from it is still supplyed by new so that the continuance of that miracle may be one ground to prove it no wonder but a cheat AT the foot of this mount Gethsemane was to be seen where the oyl presses stood for pressing of the olives and within the compasse of that mount as far as Bethania did he travel towards his ascending the same way â—e had rod into the City about fourty seven â—yes before and where his Friends Lazaâ—us Martha and Mary dwelt as if he had â—id there is but one way unto glory that is â—he way of the Crosse except in that rode â—here is no glory except in that path there â—s no victory and unlesse you strive no enâ—ring into the strait gate for as Oliveâ— is so â—ermed from light so Bethany is termed obediâ—nce of which grace his Ascension is a fruit â—nd who can pretend friendship unto him or â—is as did Lazarus whose soul sets not his 〈◊〉 unto Gods verity and truth in yeelding submission unto that law given the Church of avoiding ungodliness and worldly lusts beâ—ng sober righteous and Godly in this present world ADAM through disobedience forfeited Paradise and was cast into the valley of death darknesse his Successors must infer the only mean to review that whereof it was but a â—â—pe nay which is more to taste of the tree of life and ascend to the mount of God is to forsake the way of Cain and not aid the conspiracy of Corah but run that race of obedience Christ hath run before us causing every step that is every act of our life tend to the perfecting of us in those graces above mentioned whose light endoctrinating to the splendor and rayes of beaming good works made bright by the oyl of the Spirit conveyed into the soul by the branches of Sacraments and all other ordinances are abstâ—acted from earth or earthâ— mindednesse ascending to the hill of the Lord and standing in his holy place foreseeing and palpably discovering the direfull issue of abideing in a tumultuous City and bloody World where in place of Friends Marthas or Marys holy and friendly treatment worthies of whom the world is not worthy flagiâ—iously are assaulted with Lanterns torches swords and staves and by fond flattery villaneously betrayed into the hands of those who hate them by a Iudas Kisse a Ioahs fair word and a Tamars embrace BVT behold the order for that he ascended what is it but that he also descended first Eph. 4.9 and in spirituall regiment he who would leap high and far must stoup and press his body lower and lower He ascended its true far above all heavens but He first descended into the lower parts of the earth i. e. abhorred not the Virgins womb it being expedient for him who desiderates heavens joy the Seat of God blessed for ever to descend first into the deep places dark cells of his vain imagination the matrix or womb wherein is conceived all malice wrath blasphemy and all lasciviousnesse and then when perfecting the will of God in crucifying the old man walking with Abraham to the Mount of contemplation and then as Christ at Bethany lifted up his hands towards Heaven arguing His affections being there before his personal aryvall let us point at the permanency of these Heavenly pleasures accounting them more preferable then such which this earthly Glob presents to her admirers which being but in pitchers of her own mould are brittel though fair yet will the fascination be uncharmed for Hell which is a hole shal resolve that all promised enlargements were but a bewitching not a refreshing of the Soul And Canaans way being upward made Elias to be carried up and why should I be any longer here cryed Religious Monica the hopes that I have of things above making me to delight in nothing that is beneath why am I here beholding the flowry mead of this visible world to be full of stinging and poysoning serpents noysome weeds whereby it became despiâ—able in her eyes and accounted her self miserable untill elevated above it A proper work a significant fruit of Christs ASCENSION which as relating to man hath a four-fold degree First to the heart next in the heart next by the heart and lastly above the heart The first provoking the fear of God the second receiving Counsell from him the third espouses Christ unto it self and the fourth makes a discovery of God and beholding him as a fight delectable as a sight beautifull a disappearance is made of earth a neglect yea a hatred of its pretended only and seeming delicious enjoyments BVT What means this where he was before or that other like it No man hath ascended up to heaven but he that came down from heaven even the Son of Man which is in heaven John 3.13 One He viz the Son of Man and another He viz. the Son of God the pronoun the same in both yet making a vast discrepancie in the two He 's He The Son of Man ascending where He not the Son of Man but He the Son of God was before and that for ever that is in heaven where He the Son of Man had never been Behold
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
mad and Heliodorus thought a witch but he call'd my Charmes my Art my Craft is Christ and demanding respite for three days to advise what to do he repaired to the Idols Temple and in fervent prayer obtained from heaven the falling of them all like Dagon for which being set upon a fresh he made ample confession of the truth of Christ yea his tongue being cut he preached heaven-ward with his hand untill he was slâ—in rejoyceing in hopes to see God in his flesh desireing also to depart and to be with Christ. BY the Resurrection the Believer hath a privative and a possessive good the first containeth an abolishment of hell and death that they be not the portion of his cup Christs appearing to be the Son of God by it haveing brought life and immortality to light is the substance of the other 2 Tim. 1. opening the gates of Death a typ of the resuscitation of our mortal bodies having made out peace by defraying as a surity or cautioner what we were endebted to justice whereby we are accounted just and righteous before God his egressâ— from the prison of the grave testifying a discharge and maâ—s assâ—ilment whence still to our being condemâ—d there is oppos'd his rising for who shall lay any thing to the charge of Gods elect it is Christ that dyed yea rather who is risen again and in this righteousnesse it is wherein S. Paul desire to be found makeing it his own by faith and rejoyceing in his own security thereby blessing God for that victory which in Chrâ—st he himself obtained the day book of his sins being crossed and the head of his advâ—rsary bruised by the substance of the Crosse in the power of the Resurrection which so far virtuats his life that as raised in Christ he accounts not himself any more in this world haveing his conversation in heaven not regarding the knowledge even of Christ after the flesh as did not a latter Saint who seeming to behold his Saviour in bodily shape visionally cryed out Lord keep that sight from me here but let me behold it in thy own Kingdom in the other world RISE therefore from your vain conversation from your graves of lust your reward is slighting Christ or selling Christ being no other then what the Patriarchs had when they sold Ioseph or what Iudas got when he betray'd Iesus viz. shame and fear which whoso would avoid must follow him who is the way to young beginners the truth to such as affirm and life to those that persevere the way to them that ask the truth to such is have found the life to those who passe the way to them who travel the truth to them who rest and the life the righteous do enjoy all procured by the death Christ underwent IT is said the lyons whelps lying as dead three days after birth are awakned by the roaring of the Syre certain it is that after three days this lyon of Iudahs trib was raised by God the Faâ—her for thogh his rising be attributed to the Spirit of holinesse Rom. 1. as also to himself having a power to take up as well as to lay down his life John 10. yet it is also expressed to originat from the Father for God said Peter raised up Iesus Acts 2. scattering the least mist could arise from doubts temptations or surmise improving faith against all stumbling blocks the holy Trinity joining in one for Christs manumission from the grave all being reconcil'd to man in his Saviours actings upon that particular the Lord God who had sentenc'd Adam raising the Son who was God and by the Spirit who with the Father and the Son is one all equally willing equally appearing for and equally approveing what by the determinat counsel of the Father was under agitation in that affair SHEWING withall that as Christs manhood was raised by God through the Spirit of holinesse so the quickning of man against the deadnesse of sin ignorance and unbelief is the sole work of Omnipotency which alone can remand back the Spirit of sanctified illumination men possessed in the loins of their Father Adam and adapt them by a receive the holy Ghost to walk as Sons of God not of men yet as nothing quickens except it dy so neither can the sinfulnesse of sin be taken away untill man know he is sold under it and by it betrayd as by a Iudas into the hands of the Devil who hath the power of death that is of execuâ—ing not sentenceing which conviction of heart only maketh man to dy with Christ and necessarily must preceed a rising with him TO some it is true Christ is not yet born such are the lofty Spirits the touring souls behaving themselves not as Children weaned from the mothers breast but as so many Gyants begotten of some Goliah and born of some radiant Amazon which conceit maketh them conceive themselves some great body and being contrary to our Lord who was born a Child that is for humility and meeknesse debonaire and affable towards all soar in their carriage and Pea-cock like moutting in the sun-shine of their own vain glorious imagination as if with the Pea-hen all must then be in love with their mistaken transcendency and couch to the shadow of their greatnesse whereas quite contrary self denyal religious pensivenesse for the losse we have had for the things we want a reversing of the Escutcheon of that excellency which fortune or parts have bestowed because ensigns of our mysery and badges of our poverty tokens of the infamy because sinfulnesse of our birth are still in those true Children moraly and in their own esteem little ones to whom belongs the Kingdome of heaven TO others he is not yet dead these are the carnal the fearful the sensual minds who desireing to live in the affluence of flâ—shly pleasures flye from the Crosse as a bugbear and sailing in the Pleasure-boat of a bare profession in the least cloud gets into the coast snugging under the wind of alluring comforts hat 's nothing more then to ride out a storm with the warelik builded and storm prepared for Christian knowing he cannot weather out the tempest and judgeing himself no further in safety then that the next step lands him on the shore of ease delight and ticklish pleasure where loving this present world he embraceth it with both arms saying to tribulation at a more convenient time I will hear thee again in this matter and so with Peter denying any soul saveing knowledge of Iesus chuseth the warmth which the fire of the Mammon of this present world doth affoord accounting beloved Paul mad for because of the Gospel enduring a storm or abideing a night and a day in the deep judging the cargo of a soul not to be valued at so high a rate that the losse of the vessel of the body which is but the hâ—ll of man should be suffered to endure such hardship for it's security TO others he is not risen these are the
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