THere are two pieces of Wood that become the Jews chief­est stumbling-block, and the Pagans scorn, and yet are the main props in a Chri­stians Creed, and supporters in his Comfort.

I mean the Cratch & the Cross, 1 Cor. 1. c. 23. the one unavoidably accom­panying Christs birth, the other his death.

But what the blessed Jesus (when he came to visit us in great humi­lity) was not ashamed to undergo for us, we have infinite less reason to be ashamed to own.

God forbid, But that we should glory (with St. Paul) as in the Cross of Christ, (6. Gal. 14.) so in his Cratch too, the one is in order to the other, (Mysterie of Divinity) the everliving God was born here, to be capable to suffer there; and both for our salvation.

Hence, the Manger and the tree (seem they never so despicable) are greater Monuments of Gods love to Mankind, than the glorious fabrick of the Universe, for who will deny our Redemption to be a mercy excelling the Creation?

This then is a great Feast, as the day of our Redeemers Birth, so of his In­vention too, and that only at the Sign of the Manger, Hoc erit signum, this shall be it, saith the Angel, v. 12. To this [Page 3]let us make hast with those in the Text, And they came with hast, &c.

These words divide themselves into 4 Parts. 1 Inventores. The Divi­sion of the Text in 4 parts. 2 The Personae In­ventae. 3 The Ʋbi 4 The Quomodo.

1. The Inventores or Persons finding. They came. 2 The Personae Inventae, or Persons found, Mary, and Joseph, and the Babe. 3 The Ubi or place where they were found, In a Manger. 4 The Quomodo, how they found them, or what means they used here. They came with hast.

1. The Persons finding, They came, The Per­sons finding Shepheards. this refers to the Shepheards, v. 8. abid­ing in the field, keeping watch over their slocks by night.

But if any are offended at [...], ( [...]. Theoph. Excubantes, quasi extra cubare dicas, at (que) adeò sub dio pernoctare Beza) and say the Shepheards being at this time abroad without doors, must needs turn our December Christmas out of doors quite (supposing it improbable, that they would in so cold a part of the year, take up their lodging in the open field) they must consider the diversities of Climates, [Page 4]and the vigilancy of Countrey-men, when necessity requireth.

The great confluence of all sorts of people and strangers at this general tax, v. 1. might make them look about them with the more care and pain­fulness.

Quare vetusta traditio Ecclesiae non temerè nobis rejicienda est. Casaubon.

The Shepheards did properly seek for and find, (as Bishop Andrews ob­serves) the (b) Chief, (c) Great, and the (d) Good Shepheard (e) of our souls; This blessed Lamb of God (now newly yeaned) that taketh away (f) the sins of the world. (b) 1. Pet. 5. c. v. 4. (c) 13. Heb. 20. (d) 10. Joh. 11. (e) 1. Pet. 2.21. (f) 1. Joh. 29.

God saith of his begotten, Let all the Angels worship him, 1. Heb. 6. which honour as he confers on those glorious Spirits, so in his infinite mercy, he is pleased to allow men likewise, (whose nature he took, 2. Heb. v. 16. and not the others) and amongst these, the most ordinary plain Countrey-men Shepheards.

Christ coming to undertake for us in the meanest con [...]ition that might be, What may be lear [...]ed a from the Shepheards. hath every thing suitable thereto, a homely place for his birth, and homely guests.

Nor will I part with my Shepheards, till from them I learn, that as there is requisite a due distance between Su­periours, and Inferiours, so this ought to be free from all manner of Pride and Contempt, since God accepteth of the lowest as well as the highest.

Now we know (blessed Jesus) that thou art (h) he, that should come, not do we look for another, since accord­ing to the undeniable Character of the true Messiah (which thou thy self hast given) the (i) poor here have the Gospel Preached unto them. The Shepheards this day receive the (k) Evangelium, the first glad tidings of a Saviours birth; vobis natus est, v. 10. (h) 11. Mat. 3. (i) v. 5. (k) [...]. v. 9.

To conclude; the Joy of this Birth is ( [...]) to all people, v. 10. Christ descended, as from David, and Solomon, and a list of Kings, so from Booz, and Jesse, plain Countreymen: [Page 6]Now, he came for them, from whom he came; which Intimates that all sorts and conditions of men from the Scepter to the Sheep-crook, are interessed in a Saviour.

Lastly, Shepheards first hear and de­clare a Saviour, perhaps that the plain­ness of the men might add the greater credit to their relation. Abfuit ab iss fingendi voluntas, & astutia, quia rudes fuêre. Lactantius.

I pass now from the Inventores, or persons finding, the Shepheards, (they came and found) to the personae inven­tae, The personae Inventae. Mary, and Joseph, and the Babe. Why Mary named be­fore Joseph. persons found, viz. Mary, and Jo­seph, and the Babe.

These be the Parents and the Child; but why Mary before Joseph? the Wife before the Husband? This doth not quit the woman of her duty of sub [...]e­ction, 5. Ephes. 22, 23, 24. and wring the staff of Preheminence, Rule, and Authority out of the mans hand, to put it into hers. But perhaps she was found first (though not far one from the other;) or rather it seems to me, as if the wis­dome of the Holy Ghost would imply hereby, that Mary of the two, hath [Page 7]the greatest share in this Birth. Mary is the real Mother, Joseph but the re­puted Father of Christ.

That He was conceived by the Holy Ghost, born of the Virgin Mary, is an Article of our faith, without any talk of Joseph.

Hence sinful, vile, polluted Adam's off-spring, Man, touch not this Holy Maid: and hence all base and unchast thoughts; that which is conceived in her, is of the Holy Ghost.

Which Conception Sicut ver­mis calefa­ciente sole, &c. Aug. de temp. Ser. 181. St. Austin makes more plain unto us by the similitude of a Worm, which Christ compares himself to, 22. Psal. 6. I am a worm, saith he, and no man; i. e. not conceived after the manner of men; but as the worm by the heat of the Sun onely, is formed of mud or slime: so Christ was conceived of our flesh, by the secret assistance and operation of the Holy Ghost alone. Nec potest doceri nisi à donaate, nec potest ad­disei, nisi à susc [...]piente. St. Bern. on the Concep­tion.

This Melchisedec without Father, Je­sus thus miraculously conceived; Mary yet acts the part of a Mother in bearing and bringing forth this her first born, 5, 6, 7. verses.

From hence forth all generations shall call thee blessed, 1. Luk. 48.

Thou art the King of glory O Christ.

Thou art the Everlasting Son of the Father.

And yet, when thou tookest upon thee to deliver man, thou didst not abhor the Quantus est qui na­tus est, Sed quantus est qui de Vir­gine natus est? Aug. Hom. 32. pag. 340. Virgins Womb.

Mary! in this, He that is mighty hath magnified thee. 1. Luk. 49. Where­soever the Gospel shall be Preached, there shall also this be told. 26. Mat. 13.

Thy name stands registred in that Breif, (our belief) which must have passage over all the world, and we will never remember thee, but with love and reverence next to adoration.

(If I might not be thought too super­perstitious and impertinent) I could tell here, how that this name, once named, (out of aweful respect to the Blessed Virgin) did once stop a young Gallants lust; in its full design, and work a notable Reformation in him. The Story, we may read at large in Mon­taigne's Essayes, lib. 1. cap. 46.

But as the poor simple man, must needs Saint. Pontius Pilate, because his [Page 9]name was suffered in the Creed, will I (on the contrary) altogether despise Joseph, for being left out.

Joseph then, Josephs de­scription. (though of mean occu­pation) a Carpenter. 13. Mat. 55. yet is of Royal descent: of the house and linage of David, v. 4.

As to his Civil condition, he is noble (belonging to the tribe of Judah) and therefore repairs to their Metropolis Bethlehem, to be taxed, v. 4, 5.

As to his vertuous disposition, he is a just man, and obedient to the Divine com­mand. 1. Mat. 19.24.

I would fain leave them, as they were found, together. A loving pair, and so not far one from the other. Indulgent Parents, and so both near the Babe.

Methinks I see the over joy'd Mother smiling upon her heavenly Off-spring: whil'st Joseph admires his Virgin Wife, she busily wrapping and swadling his beauteous body; whil'st he as cheer­fully waiteth and tendeth on this sa­cred Nurse.

'Tis Honour over and above suffi­cient to Joseph only to be husband to her, whose child he durst not own to [Page 10]have begotten, For the Holy Ghost came upon her, and the power of the highest did overshadow her: wherefore that Holy thing which was born of her, is called the Son of God. 1. Luke 35.

Which brings me to the Babe, to whom I long indeed to come as the subject matter of this Festival.

As Contemptibly as here he seems to lye, The Babe who he is. this is none other than a Saviour, Christ the Lord, v. 11.

1. A Savi­our. A Saviour, & soter hoc quantum est? saith Tully. How great are the thoughts of a Saviour? if but for the Body? But this is a spiritual Saviour, this Babe's name is Jesus, because, he saves his people from their sins, 1. Mat. 21. Neither is this salvation in any other. 4. Acts 12.

A Saviour, Christ. Christ, or Christus dicitur à Chrysmate i.e. unctione St. Austin de temp. Ser. 181. Anointed, for of a truth this Holy Child Jesus was Gods special anointed, 4. Acts 27. with the oyle of gladness above his fellows, 45. Psal. 7. i. e. as the Bishop Hall 's Pa­raphr. on the Text. King, Priest, and Prophet of his Church: God hath endued his assumed humanity with all divine graces above all meer man­kind.

Christ comes fully qualified, for the work of a Mediator, or compleat Saviour, purposely designed hereto, with his Commission Patent from hea­ven; for him hath God the Father seal­ed, 6. Jo. 27.

3. Christ the Lord. The Lord. There be Gods many, and Lords many, 1. Cor. 8. ch. 5. But Holy Babe, Thou only art the Lord. There be many Christi Domini, the Lords Christs or anointed, yet but one Christus Dominus, the Lord Christ.

He is the Lord, Lord of Lords, and King of Kings. 17. Rev. 14. The Lord coeternal and coequal with God the Fa­ther, begotten of him before all worlds, God of God, very God of very God, saith the Nicene Creed.

Such a Lord, that the very Pagan Augustus. Emperour, 'tis reported by Grotius, lib. 7. c. 2. upon the same day that this Babe was born, forbid any by Edict to call him Lord, That all Lordship might be ascribed to him. To whom he in great devotion erected an Altar with this inscription, Haec est ara primo­geniti dei. Suet.

The Delphick Oracle is said to ac­knowledge the Deity of this Babe, vid. Balduin. de Cas. Consc. pag. 75. One of the Sybils to prophecy concerning it: Plato to believe it: But whate're be­comes of Heathenish Stories; Scripture doth sufficiently prove him our Imma­nuel, God with us. 1. Mat. 23. In this word (saith Bishop Andrews Ser. Nat. 9. pag. 75.) is implyed both natures, El signifies Gods cum plenitudine pote­statis, God in his full strength and ver­tue, God with all that ever he can do. So is Christ, saith Athan. in his Creed, perfect God; Immanu with us: one of us, perfect man too; and that in the Infancy of our nature, [...] a Babe.

A Babe. Christ a Babe. ( [...] dicitur pro [...] Eust. [...]) implyes a child newly born hanging at his Nurses breast.

Blessed Babe! Well may thy name be called Wonderful, 9. Isaiah 6. what Christi Na­tivitas si­lentio cola­tur, &c. Bas. Hom. in Sanctam Christi Nat. p. 246. a mysterious Birth is this? where Incomprehensibility is cradled, 1. Rev. 8. Eter­nity hath a beginning, the Rock of ages not a day old, Almightiness made weak, the Word, 1. Jo. 1. not able to [Page 13]speak a word, Immensity (l) whom the Heaven of Heavens cannot contain, but a span long, 2. Lam. 20. He (m) that hath gathered the winds in his fists, and bound the waters in a garment, who hath established all the ends of the Earth, is himself in a Virgins arms, in clouts, in a stable. The great (n) creatour and (o) preserver of all things, is content to become a Creature, to take Being from her to whom he gave Being: and nourish­ment from her, to whom he gives susten­tation. Blessed is the womb that bare thee, and the Paps which thou hast sucked. (l) 1. K. 8. ch. 27. (m) 30. Pro. 4. (n) 1 Col. 16. (o) v. 7.

Oh whether hath thy love for us transported thee, infinitely below thy self in Humiliation, which must needs transport us beyond our selves in admi­ration of it.

3. The Ubi, or place Christ was found. The Manger. Why so? This Humility doth further de­monstrate it self in the ubi, or place Christ was found in, the Manger.

How so?

1. Take the Holy Ghosts reason, v. 7. there was no room in the Inn. No Room in the Inn. In respect of the meanness of her Husband Joseph, [Page 14]and that the concourse of people was so great: so Bishop Hall in his Paraphrase on the Text. O ignorance and ingra­titude! no room for him on Earth, who prepares us such glorious mansions in Heaven, 14. Jo. 2.

2. This was the Angels Sign to find Christ. This was the sign given of the Angel, verse 12. without this, the Shepheards might have sought Christ long enough, and not have found him: Let them alone, say nothing to them (saith Bishop Andrews in his Ser. of the Nat. 12. p. 110.) when they came to Bethlehem, they would never go to an Inn or Ostrie, but the very best house in the Town, or if to an Inn, to the fairest Chamber in it, or to a Chamber at least.

They would have expected a chief person in a chief place, a Lord and Sa­viour, somewhat Lord and Saviour like, in a Crimson Mantle, in an Ivory-Cradle, &c.

But this is his state of Humiliation, and as he is Athan. in his Creed. Inferiour to God, as touch­ing his Manhood, so inferiour to man touching his Manger. Being made like unto the Beasts that perish, 49. Psal. 20. [Page 15]lower then this he could not well go.

3. This Sign runs Coun­ter to mans sinning. Our Saviours Signs runs counter to mans sinning, and so it must: No fruit will serve us but the reserved tree; no preferment but a Dii eritis, 3. Gen. no Tower but one that shall reach to Heaven, 11. Gen. 4. Now contrary to all this, is Christ's low, common, and despised Manger.

If Pride be the direct way to Hell, quite back agen Humility, must be the way to Heaven.

4. This Sign was proper to Shep­heards. This Sign was proper to Shep­heards, to give them encouragement for their admission to Christ, this shall be a Sign unto you, v. 12. There will be no Porter to stop the passage, no strict Guard to hinder your access to the Manger.

5. A Sign that Christ stood not in need of any external pomp. This is a Sign that Christ stood not in need of any external Signs or means to set him forth: But was, and is (of himself) independently glorious.

Indifferent personages commonly co­vet after the gaudiest dress; a Pearl of great price retains its value, as well in a Manger, as in the Costliest Cabinet.

The more unexpected is his greatness (by the baseness of his Sign) the more it is to be admired.

6. The lower the sign, the higher his love. The lower the Sign, the higher Christs love to be so far abased for us.

7. The viler the Sign, the viler sin, that brought him to it, The viler the sign, the viler sia. the uncleanness of our hearts brought Christ to such an unclean and noysome Birth-place.

8. This sign was to pu­nish the the Jews. This Sign might be a Sign that God had a mind (in his infinite Wis­dome and Justice) to punish the obsti­nacy and ingratitude of the Jews, mak­ing this Sign of the Manger, the Sign of our Saviour, rather Signum Contradi­ctum, than Creditum: rather spoken against, 2. Luk. 34. than believed: That their haughty spirits were ready to cry out with as great scorn as they 1. Sam. 10 c. 27. How can this man save us? They fancied that the Messias should have a Princely Court at Jerusalem, and never dream't of a Manger.

9. This was a sign Christ intended no greatness at his first coming. This Sign was a Sign, Christ in­tended no greatness, no temporal great­ness, at his first coming. His beginning was a Cratch, his end no other (exal­tatus) or lifting up, (8. Jo. 28.12. Jo. 32.) [Page 17]then the Cross. The one was propor­tionable to the other, some describe a Cratch (saith Bishop Andrews in his Ser. of the Nat. 12. pag. 3.) to be made Cross wise.

Lastly, What God hath ordained, Lastly, This sign God or­dained, &c. (for this Manger, was not left out of the Holy Pages of his eternal, wise decrees, 40. Psa. 28.) what Christ gladly ac­cepted of, 40. Psal. 8. what the Holy Ghost in Scripture testifies, the Angels openly Preached and Sung to, 11, 12, 13. verse, we have no cause at all to be offended at, but with all love, joy, hu­mility, and astonishment to adore this Babe lying in a Manger.

4. Quo­modo, or how Christ was found. [...]. Its significa­tion. I come to the Quomodo how Christ was found; or what means the Shepheards used here, and that was [...]. They came with hast, this signifies.

1 1. An 4. Eph. 3. [...]. (from whence comes [...]) and Endeavour [...] studium, 2. Cor. 8. ch. 16. Study and earnest care for Christ. The desire of all Nations (2. Haggai 8.) is worthy of all this; Religion doth not indulge lazi­ness. [Page 18]Heaven will not drop in our mouths, and we sit still; the promise is made to the willing and obedient, 1. Isaiah 19.

2 2. An urgent and forcible Hastning. [...], The Angels hastned Lot, 19. Gen. 11. or Hurried him by violence, for ver. 12. 'tis said, they laid hold on him, and brought him forth, whilst he lingred, which implyes that the Kingdom of Heaven suffereth violence, and the violent take it by force, 11. Mat. 12.

There is a natural lingring in our pursuit of Heaven. The way is either too far, the night (of persecution) is too dark, or our flocks the World, too dear to be left; but we must with the Shep­heards, with a full resolution and sacred force break through all these, if we in­tend to come to Christ.

3. 3 A present, speedy, and swift Acceleration ( [...] is quasi [...] viam contrahere) a Contraction of the way by taking up of our feet nimbly.

This implyes a redeeming of the ( [...]) the Instant opportunity to come to [Page 19]Christ. To day, whil'st it is to day, 3. Heb. 7.13.

Delayes are dangerous; if you ge not now the babe may be gon, and the sign to find him in vain. If we use not timely means, they may in Judgement be taken from us, or prove ineffectual to us.

Behold now is the accepted time, now is the day of salvation, 2 Cor. 6. c. 2. The Angel begins this dayes news with an Ecce, a Behold tidings of great Joy, A Saviour Christ the Lord, whose Birth this day speaks Peace on Earth; Good will towards men, for which we must render Glory to God on high.

IS Fasting one special means to cast out Devils, and may it be rightly used as the only argu­ment to prove a Demonia [...]k? 11. Mat. 18.

Whether it be right to hear­ken unto men, more than unto God, Judge [Page 26]ye. Our Text is our Saviours plain and positive Assertion: The other but the discontented Vulgars [...]vil, surmise and say so. John came neither eating nor drinking and they say he hath a Devil.

We know the Devil prevailed over our first Parents, (a) Eating, and en­tred Judas, after the (b) Sop; but he could effect nothing on Christ, (c) fast­ing and hungry. (a) 3. Gen. (b) 13. Jo. 27. (c) 3. Mat.

(d) Fulness makes us most prone to deny God, and to forget him, and then you know whether we are like to fly. (d) 30. Pro. 9.7. Deut. 11, 12.

Sinful and unclean excess feasts Satan, intimated by the Evil spirits (e) impor­tunacy, to possess the greedy Swine. (e) 5. Mar. 12.

In the words you may consider two parts. In the words two parts. 1. A Mischievous Malady. 2. A main Remedy.

1. A mis­chievous malady, and in this two things con­siderable in the evil spirits. A Mischievous Malady. This kind goeth not out.

2. A main Remedy, but by Prayer and Fasting.

1. In the mischievous Malady, you may observe in the evil spirits.

1. Their Multiplicity.

2. Their Malignancy, both are im­plyed in Hoc genus. This kind.

1. Their Multiplicity. Hoc genus, Their Mul­tiplicity. This kind, supposeth a numerous species or company of the dark Region.

To denote the multitude of powers, they are said to make up a (f) Kingdom, a (g) Synagogue, a (h) Legion. (f) 11. Luk. 18. (g) 3. Rev. 9. (h) 5. Mar. 9.

The great Belzebub can command thousands of his Ministers (if God permit) to vex and trouble us: wit­ness that poor Gadaren so infested with this (i) hellish Rout; we are many, may the chief Commander of those forces seem to answer, in respect of those that were in or about the possessed, (i) 5. Mar. 1, 2, &c.

For though Christ rebuked the spirit whereby the person was principally actuated, in the (k) singular number, yet this Captain-agent was attended no doubt with a sufficient rabble of the black Regiment, as appears by their several seizing (the word once given) on their several preys in that great herd, containing about (l) two thousand, (k) 5. Mar. 8. (l) verse 13.

A multitude of Daemons (as one ob­serves) without violence to their na­tures, may lodge in the Body of one man; These spirits being able to draw themselves out of their usual extent, into a far narrower compass; and per­haps wholly to quit their own vehicle to make use of anothers; and so many may unite with the blood and spirits.

But wherever this throng of Feinds did bestow themselves, whether in or about one man, Gods bounty was never the less in suffering them to possess no more; nor Christs power in driving them away from hence; the Devils being nothing the weaker, for not ap­pearing each one harnessed with a seve­ral humane body.

By what hath been said, we may gather, there is a damned Militia; the Devils march about in Troops and Armies, to torment us, and conspire our ruine; yet we know how to disband them all; no number of them can with­stand Prayer and Fasting. This kind goeth not out but by Prayer and Fasting.

2. In the malady, Their Ma­lignancy. there is conside­rable in the evil spirits, as their Multi­plicity, so Malignancy.

Hoc genus. This kiud. As it in­cludes a numerous Combination, so a Combination of more stiff and tenacious spirits. See Bishop Hall's Paraprase on the place. Having a more stubborn (non egreditur, & a vix discedit) goeth not forth, and a hard departing, (9. Luk. 40.) stamped on them.

Hoc genus. This kind are noted for a sort of bold, abusive, most extraordi­nary fierce and cruel Devils. That va­lued not a bare (n) Apostolical com­mand, that ceased not to shew their malice, in the (o) face of Christ him­self; (p) taring and bruising the posses­sed, making him foam, gnash with his teeth, pine away, (q) cry out suddenly, fall or wallow on the ground. Oft times casting him into the fire, and into the waters, 9 Mark 23. Seeking Extremi­ties to destroy him, without the least pity or respect on a (s) child, and an (t) onely child. (n) 9 Luk. 40. (o) ver. 42. (p) 9 Mar. 18. (q) 9 Luk. 39. (r) 9 Mar. 20. (s) 9 Mar. 21. (t) 9 Luk. 38.

Now Hoc geuus, this kind, be their number never so great, their nature never so malign, is to be ejected Christs way, though no otherwise. This kind goeth not forth but by Prayer and Fasting.

2. Remedy. Prayer and Fasting not to be sevred The Remedy, Prayer and Fast­ing, not to be severed.

1 1. Because Christ hath coupled them, and what God hath joyned together, let not man put asunder, 19 Mat. 6.

2 2. It was the Custome of the Church of old, to Joyn them, as we see in (u) David, in (w) Esther, the (x) Israelites, (y) Daniel, in Anna, 2 Luk. 37. So in the Epistle appointed for this day the Proclamation goes. (z) Sanctifie a Fast, gather the People, and let the Priests say, spare thy people O Lord. (u) 2 Sam. 12.22. 75 Psal. 13. (w) 4 Ch. 16. (x) 20 Judg. 26. (y) 10 Ch. 3. (z) 2 Joel 15, 16, 17.

3 3. 'Tis the present practice of our Church. On our Wednesdayes and Fri­dayes, Dayes of Abstinence (for the Bridegrooms taking away) (grounded on the command of our Saviour, see Mr. Browning on that text, p. 176, 177.) [Page 31](2 Mark 20.) to his Disciples that then they should fast in those dayes) our Church enjoyns, [...]. 12. Act. 5. Instant, earnest Prayer, peculiarly applyed to the Letany, Id. p. 148. as the Eastern Church te­stifies.

4 4. Because (saith Bishop Hall in his Paraphrase on the text, Efficax est oratio praecedente Jejunio. Cyp. de Jejur. & Tent. cap. 6.) Devotion in Prayer is apt to grow dull and faint, there must be an exercise of fasting and abstinence, to set an edge upon it, and stir it up.

Prayer may prevail without Fasting, but Fasting without Prayer, [...], &c. S. Chrys. in Psal. 145. is to small effect, and when they both joyn toge­ther, they make the strongest assault on Heaven as can be.

Wherefore the Servants of God, (in their highest concerns) would not se­parate them. 8 Ezr. 21.13 Act. 3.14 Act. 23.

Prayer and Fasting render us most acceptable unto God, and like unto the Angels.

Prayer (saith Reverend Hooker, The excel­lency of Prayer. Eccl. Pol. lib. 5. Papagr. 23. p. 23.) are those Calves of mens lips, 14 Hos. 3. Those most gracious and sweet odours, 5 Rev. 8. Those rich presents and gifts which being carried up into Heaven, do best testifie our dutiful affection, and are for the purchasing of all favours at the hand of God, the most undoubted means we can use. And again a little further, the knowledge is small (saith he) which we have on earth, concern­ing the things which are done in Hea­ven; notwithstanding thus much we know, the Saints in Heaven that they Pray, and therefore Prayer being a work common to the Church as well Triumphant as militant, a work common unto men with Angels, what should we think but so much of our lives is coelestial and divine, as we spend in the eyercise of Prayer.

So for Fasting (if it be right) is it not a chosen duty, The excel­lency of Fasting. an acceptable time unto the Lord? 58 Isa. 4, 5.

Again Fasting, saith St. Chrysostome Ser. de Jejunio, Tom. 5. is an imitating or following the very Angels in Heaven, [Page 33]so far forth as we are able, &c. Fasting is the life of Angels, so St. Ambrose, Tom. 4. de Jejun. cap. 3. p. 239. Qui jejunat Angelorum ritu vivit, &c. St. Basil Hom. de Jejun.

These two now linked, must be of exceeding vertue and efficacy.

5 5. Prayer from Fasting cannot be sundred, for what is Fasting it self, but silent Prayer? where in our Humility (without which vocal suppli­cation is but an empty sound) God effectually reads our wishes, and the peices of a broken spirit, are to him pleasing and prevalent Petitions, 51 Psa. 17. A broken and a contrite heart O Lord thou wilt not despise.

My next business shall be to enquire why Fasting should make Prayer so powerful? and Secondly, Why Fasting makes Pray­er so pow­erful. what Fasting it is that doth so.

For the first, Fasting makes our Prayer more powerful.

Reason. 1 1. As it helps us to the greater watchfulness hereunto, sobriety and this go together. 1 Pet. 4. c. 7. Our Vigils and Evenfasts are all one. Fullress creates drowsiness, we have an Eminent [Page 34]instance of this in the Disciples, 26 Mat. 40, 41.43. who after Supper, could not (would they never so fain) keep their Eyes open.

When the Belly is full, we use to say, the Bones are at rest, we are indisposed to any thing else, and this indisposition of the flesh (whilst we are in the Body) hath too much influence on the soul, be it in it self never so willing and well minded, 26 Mat. 41. 7 Rom. 18.

Surfeiting degrades the [...]ody to a Bestial sluggishness, whilst abstinence (as much as in it lyes) advanceth it self to the nature of a Soul, (a nobler sub­stance then to be nourished by perishing meats, Joh. 6.27.) and makes it more suitable to that spiritual Body, 1 Cor. 15.44. wherewith she shall be clad in Heaven, in order to a perfect vigorous and active devotion.

Reason. 2 2. The more we deny our selves, the more God delights to own us, 1 Sam. 15. ch. 17. and our suit; and where can this be done better than by fasting? wherein we acknowledge our selves most unworthy of any of his blessings: This holy Justicing our [Page 35]selves, is a way to prevent Gods Judg­ment, 1 Cor. 11. c. 31.

Reason. 3 3. The sence of want in Fasting makes us the more liable to pity others, and so the more capable of pity our selves, according to Christs gracious promise; Blessed are the merciful, for they shall receive mercy.

Reason 4 4. Fasting Fasting is the Death of offences, the racing out of sin. S. Am­brose in the place fore­quoted. kills sin, which sets God and us at distance, 59 Isa. 2. and stops his ears at our Prayers. The starving the flesh, is the mortifying our lusts.

Reason. 5 Lastly, Fasting is the last and utmost means we can use, to procure audience to our most earnest requests amidst our dreadfullest calamities, prescribed by God himself, with a gracious promise of success, 2 Joel 12. Turn ye unto me (saith he Lord) with fasting, and with weeping, and with mourning, &c. verse 18, 19. then will the Lord be [...]ealous for his Land, and pity his people, yea the Lord will answer.

If some measure of miraculous faith, vers. 20. together with an address to Heaven, be not sufficient to effect a conquest on the worser Devils; all that [Page 36]is left to be added to these is Fasting, and that doth it. This kind goeth not forth but by Prayer and Fasting.

2. Religious Fasting. Consists. We come to shew what Fasting it is, that is so prevalent with Prayer, and that is a Religious Fasting. Consisting

I 1. In abstinence from bodily sustenance, which is either, 1 Partial. 2. Total.

1. Partial, and here I mean not the Judaical distinction of meats, nor Hea­thenish niceness, nor Papistical Super­stition, nor Heretical prohibitions, nor meer Physical or Political abstinence for Healths sake, or some civil interest, though these last ought indeed to be observed in reference to natural self-pre­servation, & in obedience to just authority.

But I mean a refraining from some delicate meats, such as was Daniel's Fast, 10 c. 3. and John the Baptists, who in respect of his courser diet, 3 Mat. 4. was said to come, neither eating nor drinking. As if this Heavenly Preacher and pattern of penitency, this (vox clamantis in deserto) this voice in the wilderness, (3 Mat. 1, 2, 3, 4.) stood no more in need of corporal means, whereby to subsist, than (that [Page 37]pure procreation of the mind) the Voyce.

Which abstinence is to no other end than [...] pious Castigation of the Body, for the furtherance of the Soul, 1 Cor. 9. c. 27. For the Inward man may be renewed, though the outward man decay; 2 Cor. 4. c. 16. A weak Body may lodge a soul in good health and prospe­rous plight, as we see in Gailus Ep. Joh. 2. Fasting is a refreshing of the Soul, the food of the mind. So St. Chrys.

2. Totall Abstinence, is from all food whatever for a time, and this is either Extraordinary, seen in 9 Deu. 9. Moses 1 K. 19. ch. 18. Elias, 4 Mat. 2. Christ; or Ordinary, possible to humane nature, such as was Esthers, 9 c. 16. This is the most compleat manner of Fasting.

It cannot enter into me, how deny­ing our selves flesh only, and gormon­dizing variety of Fish (most curiously and exactly Cook'd) with the best wines, &c. can be counted Fasting, since we reckon these the most choice and courtly entertainments.

II 2. Religious Fasting, is an Absti­nence from all pleasure and ordinary la­bour, in this sense we must sanctifie a [Page 38] Fast, 2 Joel 16. as the Sabboth. 20 Exod. 8, 9.

I 1. From pleasure. Let the Bride­groom go forth of his Chamber, and the Bride out of her Closet. This must be a Si sela gu la peceavit, sola Je [...]et & sufficit: si verò [...]ec­caverunt membra coe­tora car n [...] Jejuneat & ipsa? Bern. Ser. Qua­drag. 3. general penance to the Body, keeping the throat from its pleasing meals: The Eyes (as at all times, so then especially) from beholding vanity. The Ears from mirth and Musick, the Body from case and bravery, we see this in David's Fast, 2 Sam. 12. c. 16.20. who that while, lay on the Earth neither washed nor annointed himself, nor changed his apparel.

II 2. Labour; Would we know what makes our Fasts slighted? Behold in the day of your fast ye find plea­sure and exact all your labours. 58 Isa. 3.

III 3. Religious Fasting, must be ac­companied with works of Justice, and mercy, 58. Isaiah 6.7. Is not this the Fast that I have chosen, &c.

IV 4. Religious Fasting is accompanied with a oynt and unanimous sending up our praises to Heaven in a general Con­gregation met together in the place of [Page 39]Gods publick worship, 1 Joel 14. San­ctifie ye a Fast, gather the Elders and all the Inhabitants of the Land, into the house of the Lord your God. This noise rends the Heavens, and prevails with incomprehensible Majesty to take notice of our complainrs.

V 5. Religious Fasting must be accompa­nied with Repentance, and resolution of a new life: All that we have said is but a Mock-fast without this. But the outward Ceremony, without the sub­stance, the Sign without the thing sig­nified; which doth but more displease, as disappointing the expectation, If there be no funeral, what means these mourning weeds? If no internal Mortifi­cation, what meant this specious shew of it?

Hence open prophaness is preserred before secret Hypocrisie. The Publicans and Harlots before Scribes & Phaerisces, 21 Mat. 31.

The Renting of the Heart, rather than the garments God looks at, and commands sincere conversion with Fast­ing, 2 Joel 12. Convertimini. Turn unto me with all your heart, and with Fast­ing, &c.

This godly sorrow, intimated by our External humiliation; this sorrow of Re­pentance not to be repented of, 2 Cor. 7. c. 10. Behold, vers. 11. what Indignation it ought to work in us, yea what revenge against sin, what carefulness, what fear of offending any more, yea what zeal, yes what vehement desire of better obedience, that we may in all things be approved of God in our Fasting.

Thus have I shewed you the Ex­cellency of Fasting and the manner of it.

THIS week was ancient­lie called By the Eastern Church: Magna & Sancta Heb­do ma [...]. apud lat. [...], the Great week, every day whereof is marked with blood; the full Historie of our Saviours Passion; this the Church thought [Page 48]fit, saith Chrysostom, that it might sink deeper into us, affect us nearer, wring us and sting us more and stronger, till it makes Christs sufferings in some mea­sure ours, drawing from us, according to his Agonie sweat, 21 Luk. 44. [...], Bloudy tears, Bloud and wa­ter in abundance, both from heart and eyes, making our morning some what suitable, to his Heaviness and exceeding sorrow of Soul; vers. 37, 38. Our Prayers servent like those strong cries, 5 Heb. 7. which at some distance, in the dreadful sence thereof, he sent up prostrate, for the removing (if it might be) of this bitter Cup. He fell on his face and Prayed saying, O my Father, &c.

Our Text divides it self into 2 parts. Division. 1. Christs Supplication. 2. Submission.

1 Christs Supplication, Christs Pe­tition im­plies three things. wherein you have his earnest Petition to God for the passing of this Cup, if possible, implying three things.

• 1. The Bitterness of the Cup.
• 2. Christs sensibleness hereof.
• 3.
  The bit­terness of the Cup in 3 respects.
  The difficultie of its passing.

1. The bitterness of the Cup, which appears, if you consider.

1. The Cup it self.

2. The Qualitie of the person, who was to drink it.

3. The manner, Consider, it was to be drank in.

1. Consider the Cup it self, The Cup it self; 'tis 1. [...]. 'tis [...], a Cup.

Christs sufferings are sometimes com­pared to Baptisme, 20 Mat. 22. a plung­ing over head and ears; sometimes to a Cup to denote the plentifulness of them. This Cup is wide and deep, and holds a great deal.

2. 'Tis [...]. This Cup, [...]. which points at the grievousness of it.

This Cup, 75 Psal. 8. is a Cup of red wine, (blood) full mixt, with the fierce wrath of God, 1 Lam. 12. for sin.

This Cup, whoso hath tasted but one sup of it in the sence of Gods frowns to his particular sins, may perhaps guess somewhat of its insufferableness to be drank clear off, for the sins of the whole world.

This Cup, wherein is squeezed the whole vintage of Gods fury, due to [Page 50]the transgressions of all mankind, This cup must our Redeemer take down, dregs and all, as he becomes our Sponsor, to bear our griefs, and carry our sorrows, God laying on him the iniquitie of us all. 55 Isaiah 4.

This cup transmits most exquisite tortures into his Bodie, unspeakable pangs of Soul.

1. Exquisite tortures of Bodie. His head was digged with thorns, his back furrowed with the whip, 39 Psal. 3. His hands and feet torn with vails, his side & heart pierced with the Spear, for us he endures the painful, shameful, lingring, cursed death of the Cross.

2. Unspeakable pangs of Soul, witness that strange distillation in the Garden, on the very thoughts of this cup, 22 Luk. 44. what wonderful inflamma­tion, 1 Lam. 13. fire in his bones, pro­ceeding no doubt from the dreadful anguish of his Soul, 14 Mar. 34. caused in him this unheard of melting? A sweat of great drops of blood showring down his body, in a cold night, for they were feign to have a fire within, 22 Luke 55. whilest he lay abroad [Page 51]in the open air, upon the cold earth!

At this hour what his seelings were, it is dangerous to define, saith Reve­rend Bishop Andrews in his second Sermon on the Passion, p. 354. we know them not, we may be too bold to determine them. In respect of these, the Greek Fathers crie out in their Liturgie, [...]. By thy unknown sorrows and sufferings felt by thee but not distinctly known by us, have mercy upon us and save us.

Such were the unspeakable distresses, Ursin Cat. pag. 509. Though some expound it of his local descent thi­ther, al­ledging no­table rea­sons. See Day's L [...]ct. 7th. on the Creed, p. 140. 2. Consider the person that drank this cup. torments, and terrours of Christs soul, before, and then especially when he hung on the Cross, witness that dole­ful crie of My God, my God, why hast thou forsaken me, 27 Mat. 46. that many make these that Hell (we say in our Creed) he descended into.

May not then [...], This cup well make our Saviour crie out? O my Father, &c.

2. This Cup is aggravated by weigh­ing the person that was to drink it.

For as is the person, (saith Bishop An­drews) so is the passion. Now Christ was the greatest person that ever did or could suffer, and so likewise must his sufferings be the greatest, if we con­sider him.

1. A man, in himself altogether Innocent.

Call it not immodesty in her sex, or only a ridiculous and superstitious credulity to an idle dream; (but im­pute it rather to a good zeal raised in her by some extraordinarie Revelation) that Pilate's Wife should send such a charge, in his behalf, to her Husband on the Bench, saying, have thou nothing to do with that Just man, 27 Mat. 19.

'Twas nothing but what Pilate him­self was convinced of, publickly de­claring, he found no fault in him, 23 Luk. 14. no, nor yet Herod, ver, 15, no, nor the Devil himself, 14 Jo. 30.

Let him be Crucified lay the envious Rabble, nor can they shew any sence for it, (why what evil hath he done?) but a rash and lowder crucifigatur, let him be Crucified.

2. He was a noble Personage of the Race Royal, descended from Kings, 1 Mat. 2 Luke 4.

3. He was, (and I can go no further) God himself: The creature so miracu­lously Sympathizing, with its mighty Creatour, in that great Eclipse and Earthquake at his passion, 27 Mat. 45, 51.54. makes the Centurion cry out, truly this was the Son of God.

And the Son of God in that sense the Jews understood him, 10 Jo. 33.36. Equal with God, without any Rob­bery, or Blasphemous Presumption at all.

What will you say? did our Sa­viour then, did he suffer such extre­mities, he that was God himself? must the Lord of life and glory, in whose presence, there is fulness of Joy, 16 Ps. 11. submit to a full draught of all Infamy, pain and death? 2 Phil. 6, 7, 8. If as the person is, the passion be, this argues again the bitterness of [...], this cup.

3. The man­ner of drinking this Cup. The manner of drinking this cup aggravates its bitterness, as,

1. Unaccom­panied. Ʋnaccompanied (alone) of the people there was none with him, 63 Isa. 3. His dearest [...]isciples at this instant, they all forsook him and fled, v. 56. If Peter follovv, it shall be far enough off, v. 58. If he come into the Court vvhere his Master is arraigned, abused, &c. It shall be with a great deal of strange­ness, protesting with Oaths and Impre­cations, that he doth not know the man, v. 72.74. rather than by acknowledg­ing him, to bring himself within the praemunire of this bitter cup.

2. Unpitied. Unpitied, from that nature he took, and undertook for, (Man) They for whom he became bound, became his Executioners, They, for whom he drank this bitter cup, put it into his hands; among these a Table friend be­traies him, 13 Jo. 18. with as great pretence of kindness, a Hail Master, and a kiss, v. 49.

Had it been an Enemy had done this, 55 Psal. 12. it might have been borne but a ( [...]) Thou my fami­liar acquaintance, makes it intolerable.

Man spares not his Saviour, but out of Spleen, 27 Mat. 18. and pure [Page 55] spight crucifies him, and beyond all hu­manity, mocks and derides him, in the height of his pains on the Cross, 27 Mat. 38, 39, &c. with Railing wagging their heads, and desperate pro­vocations, vah tu, 15 Mark 26. Ah thou wretch!

To him that is afflicted, pity should be shewed, 6 Job 14. This yet affords some relief, when it cannot deliver; but on Barbarism! as if some Savage Beast only were baited, not the Son of God suffering, here is insulting and triumph­ing, all helping forward, [...], this Cup, aggravating its bitter­ness.

2. Christ drinks this cup unpitied from God himself, as testifies the fore­mentioned cry of Eli, Eli, &c. My God, my God, &c. Implying that God had for the time (shewing his extream an­ger due to our sins, which Christ now took upon him) withdrawn from him the sence, and vision of his comfortable presence. Non solvit vnionem sed sub­traxit visionem. Leo.

The power of darkness is let loose to afflict him: The Influence of comfort [Page 56]restrained to relieve him, saith Bishop Andrews in his 2 Ser. on the passion, pag. 356.

St Austin, ibid. gives this reason why the Martyrs with such courage, cheer­fulness, and singing, most of them passed through their torments. Mar­tyres, saith he, non eripuit sed nunquid deseruit? God delivered not his Martyrs, but did he forsake them?

But here the Father gives the Cup to his beloved Son, 18 Jo. 11. and leaves him with it. My God, my God, &c. This makes the Cross an insupportable burthen, after this there is no living, but an immediate yielding up the Ghost, 27 Mat. 50.

This, like the most gross and deadly poyson, lies at the bottom of the cup: at this dismal and pitiful exclamation, the Sun swounds, What Christs sen­sibleness of the Cup, (implyed in his Petitio­ning the re­moving of it if possible) doth de­note. the Earth trembles, the Rocks rent, the Temple flies asunder, Jesus expires.

2. Christs Petition for the remov­ing of the Cup, if possible, implies as the bitterness of it, so his great sensi­bleness hereof, to denote.

1. The Rea­lity of his humane na­ture. The Reality of Christs Humane nature, See Bishop Hall's Paraphrase on the Text, That only was it, did shrink at this cup, for though Christ, God, suffered, yet it could not be as God. St. Austin demonstrates this at large, Sicut Philosoph. &c. Epist. 102. pag. 295.

2. The sense of this cup, Sets forth Christs gra­ces. did admi­rably set off the graces of Christ (where­in he became a pattern for our imita­tion) in humility, patience, faith, con­stancy, &c. All these are more seen, when pain and affliction searcheth us so deep, and [...]ings us so vehemently, than when by any forced generosity, stoutness of spirit, or any natural or Artificial helps whatsoever, we bear against the sence thereof.

3. Argues the Reality of Christs sufferings. This sence shews the Realitie of Christs sufferings; for indeed without this they cannot properly be called sufferings. They seem not much otherwise, than the scourging, piercing, crucifying of a senseless body.

This makes a greater endearment of Christs love to us. This makes a greater endearment of Christs love to us. The same that moves our pity, moves our love, now nothing [Page 58]attracts our pity more to any person, than the consideration of the most sharp and severest sufferings felt by him: The same draws a general love to Christ, when I am lifted up saith Christ, speak­ing of his passion on the Cross, I shall draw all men to me.

Love is the most forcible way both to win and continue a subject, hereby Christ enlargeth and establisheth his King­dome, and confounds the ugliness, and detestableness of his usurping Compe­titor, Satan, who, like a hard Master, exacts of his vassals cruel services, cut­ting, slashing, destroying themselves. Whilst our Saviour, like a gracious Prince, offers up himself a Sacrifice for his people; submitting himself for them to the most miserable usage of the vilest and most malicious Miscreants.

5. This ar­gues the ex­ceeding odi­ousness of sin. The sensibleness of this cup argues the exceeding odiousness of sin: For this God spared not his own, only begot­ten, beloved Son, 8 Ro. 32. in whom with a miraculous voice from heaven he testifies, was all his joy, delight, and pleasure, 3 Mat. 17.

Is God angry with Sinners, do they ever feel the weight of his wrath? So must Christ himself, and that in the highest degree, as he becomes the greatest sinner in the world, by impu­tation, 53 Isaiah 6. for if he will be surety, he takes upon him the person of the debtor, and the debt is made his. Sin then must not be any slight or in­considerable matter, which put the Son of God so to it. This should work in us a greater indignation against it; our Riot and Excess brought him to this bitter Cup.

6. This Ju­stifies the damnation of the wick­ed. The sense of Christs sufferings, makes the damned to Justifie God, in his terrible proceedings against them. They feel no worse than what he hath already felt for them, and they slighted it.

What God spared not in his Son can we expect him to bear within us? 'Tis true the merit of Christs sufferings calls for remission of our sins, but on condi­tion of repentance and amendment, Jesus saves his people, not in, but from their sins, 1 Mat. 21. we must be sanctified if we hope for Redemption and Salva­tion by his blood, 1 Cor. 1. c. 30.5 Eph. 25, 26, 27. 1 Jo. 3 c. 2, 3.

7. This gives us assurance of a perfect satisfaction by Christs sufferings. The sense of Christs sufferings, gives us the greater sense of a full and compleat satisfaction thereby made to God for sin. Sin hath already spit its utmost venom in that bitter cup which Christ so sensibly drank of. One drop of this blood of God, 20 Acts 28. cannot but make infinite attonement; what must whole streams do so painfully shed?

Christs blood hath a voice 12 Heb. 24. and every Groan a louder accent in it to cry for mercy. The more pain he en­dured, the more pity and pardon he commands for us, whom God made a Saviour, perfect through sufferings, 2 Heb. 10.

Lastly, Lastly, This makes Christ sensible of our suffer­ings. The sense of Christs suffer­ings, makes him experimentally sensi­ble of ours, draws from him the greater compassion and succour towards us un­der them, 4 Heb. 15. 3 Heb. 18. We have not an high Priest that cannot be touched with the feeling of our Infirmi­ties, but one merciful and tender, the more ready to refresh us in afflictions and death it self, for those sighs and fears himself felt at the drinking of this bitter cup, which amazingly startled [Page 61]him and made him so earnestly cry out O my Father, &c.

3. The Difficulty of the Cups passing, or indeed the impossibility of it ap­pears,

1. The Dif­ficulty of the cups pas­sing. From the unalterableness of Gods decrees, 2 Acts 22, 23. Could he not here have commanded twelve legions of Angels for his rescue? 53, 54. verses. But how then, should the Scripture have been fulfilled that thus it must be?

Heaven and Earth may pass away, sooner than one jot or one tittle of Gods word fail, 5 Mat. 18. (one drop of this cup be spilt.)

The stain of sin cannot be washed off, but by blood, 9 Heb. 22. now what the blood of Bulls and of Goats could not do, the blood of the Son of God must. Thus it is written in the Volume of his Fathers everlasting coun­cel, 10 Heb. 4, 5, 6. if you will too curiously enquire the reason, take St. Austins answer, Ipsum interroga me scire licet quòd ità, cur ità non licet: ask him, It is lawful for me to know it is so, not why.

Notwithstanding whatsoever hardship this beloved Son underwent in this cup, it argues the highest love of God ima­ginable, to suffer, and of him to drink it, and gives us all this cheerful confi­dence, that he who hath not withheld his Son, but delivered him up, in this manner for us, can with him deny us nothing, 8 Ro. 32.

Again Christs suffering on the Cross, was suitable to mans sinning; ut per l'g­num erigeret lapsum in ligno Theod. Ut fieret crucifixione quae erat genus mortis Maledictum maledictio pro nobis St. Au­stin, 3 Gal. 13. that as by the Tree came Death, by the same should come life. That by his Crucifixion, which was a cursed kind of death, he might be made a curse for us, to redeem us from the curse of the Law; for it is written, Cursed is every one that hangeth on a Tree, 21 Deut. 23.

Finally on the Cross, extensis utris (que) manibus (as one observes) vocationem tàm gentium quàm Judaeorum signifi­caret, by stretching out of both arms at widest, he shews forth most gracious proffers of embracing both Jews and Gentiles.

2. Christs submission. In the text you have as Christs Pe­tition, O my Father, &c. so his sub­mission; Nevertheless, not as I will, What we learn in his Prayer. but as thou wilt. Christ in his prayer tea­cheth us, as

1 1. Devout Gesture. He fell on his Face.

2 2. Secrecy. He went a little further from his disciples.

3 3. Watchfulness, verse 38. Watch with me; fervency, in his Prayer he sweat great drops of blood, 22 Luke 44. Frequency, he went away and prayed the second and third time, v. 42.44.

4 4. Brevity and a form, the second and third time, he said the same words v. 42.44. which were not many.

5 5. A Diligent listning for the re­turn of Prayer. Compare our Text with vers. 42. whereas Christ here Prayes earnestly, if it be possible, &c. (as if he had had, some secret intelli­gence from heaven, that it could not be) he alters it thus, ver. 42. O my Father if this Cup may not pass, &c.

6 Lastly, He teacheth us holy, cheer­ful, and humble resignation of our will [Page 64]to Gods will, for the answering our Petitions. Nevertheless not as I will, but what thou wilt.

As Christ was God his will was not contrary to his Fathers, but as Gregory Nazianzen saith, [...], as the Godhead is one, so also is the will of God. But the assumed na­ture, subject to humane infirmities, beginning to startle at this cup, Christ will bring in subjection to Gods will. Since it is thy will (O my Father) in thine infinite wisdom to order this cup for mans redemption. In obedience to thee, and in love to him, I will freely drink it. It is a most terrible cup in­deed, witness those strange fears which possess me on the very thought of it, making me cry out O my Father, if it be possible, pity thy dear Son, and let it pass! Nevertheless, not what I will, ac­cording to the weak motions of my frail flesh; but as thou wilt, according to thine eternal purpose, in the working of mans salvation, vers. 42. If this cup may not pass from me, except I drink it, Thy will be done.

THe Primitive Christians (I have heard) on this day, meeting in the morning, had this greeting: Some cryed, the Lord is risen, the other answered, the Lord is Risen indeed.

What the early women had receiv­ed from the Angels, v. 1.4, 5, 6. and told to the Apostles, v. 9. and others; The two Disciples from Emaus v. 13. now again ratifie & declare to them for [Page 66]a most certain and very truth saying, The Lord is risen indeed.

The matter and manner of this report, which doubtless was with abundance of Joy, as witnesses their great hast v. 23. to bring it so many miles, v. 13. at night, v. 29, 30. late, after Supper) offers to our consideration, two things.

1. In the text two things observable. The Reality of Christs Resurre­ction. 2. The benefit thereby.

1. The Rea­lity of Christs Re­surrection. The Reality of Christs Resurre­ction. The Lord is risen indeed.

Some prejudiced Persons, as they did all his other Actions, of casting out Devils, feeding the multitudes in the wilderness, rai [...]ing the dead, imput­ing these to some delusion, Witchcraft, or Sorcerie; so they might misconstiue this of his Resurrection also; and as they might say (as one observes in Dr. Moore's Myst. of Godliness, p. 138.) of that great Eclipse of the Sun, at Christs Passion, that some delusive spirits might intercept that light, in favour of him the great Magician, (whom they thought just to crucifie be­twixt those two other Malefactors, quasi latronum pessimus (saith one) as the [Page 67]worst of the three) the same might say, that the same spirits might open his Sepulchre, carry him away, and after­ward appear in his shape making use of his body to shew to Thomas, or ch [...]ng­ing their own vehicles into the like­ness of flesh and bones, so that no mans sense might discover any diffe­rence. To this answers Dr. Moor in his Myst. of Godl. p. 140. give me leave to rehearse his own words, I can­not mend them.

1. That which may be an Exception or Evasion in any case, is of consequence in no case; for what doth there at any time really happen, but evil spirits have a power to imitate so near, that our senses may well be deceived?

2. Though they have this power in themselves, yet I deny that they can exert it, when, and so far as they please, and therefore God would not permit them to add so irresistable credit, to the whole Ministry of Christ, by this last miracle, if Christ had not really been the Messiah: but he being the Messiah, it was no delusion of theirs, but a real transaction by that hand that is omni­potent.

3. Let me add, The Devil that grand Politician of Hell would not be such an enemy to himself, as to give Christianity such a huge advance, by counterfeiting the Resurrection of Christ; especially now, at such a time; (when through the fore­going Prophecies, concerning him, and his late Testimony of himself, in his life) all so expected it.

4. Every thing look'd exactly like a real Resurrection, 28 Mat. v. 2, 3, 4. The watch felt the Earthquake in their own fearful shaking, saw the Angel roll the Stone from the Sepulchre, 20 Jo. c. 21. Peter looks into the Sepulchre, finds no Body of Christ there. Christ himself immediately after appears to his Disciples, eat and drank with them, they felt his flesh, put their fingers into his wounds, what greater demonstra­tion could there be to convince any in­different men, of the reality of his Re­surrection?

5. Those Miracles he did while he was alive, being so genuine and reall, as they were, must needs beget faith in the unprejudiced, that his Resurre­ction was real also, the same power in [Page 69]him, that raised Lazarus four dayes dead, 11 Jo. 39. could as easily raise himself, the third day.

Lastly,— Fas est ab hoste doceri. His enemies false tale raised, 28 Mat. 13. to put off the belief of his Resurrection, being so idle, and unlikely, gives us the greater perswasion of the truth of it. Say ye his Disciples came by night and stole him away whilest we slept.

There must be good words, large money, v. 12. and a fair promise of se­curing their necks, v. 14. e're they can prevail with the Souldiers to blaze abroad such an improbable story.

It was unlikely the watch should sleep, there being so severe a punish­ment to the delinquents in this case. Say they did sleep, how could they tell who stole him? or how could they once imagine it to be the Disciples? What had they more courage for their Lord dead, than living? 26 Mat. 56. or if they were the Disciples, vvhere do we read they were ever arraigned, and prosecuted for this notorious cheat? They were very merciful to forgive them that they were never guilty of.

No, They secured the Sepulchre as it had been for their lives, rolling a stone before the door of it, so bigg, 16 Mar. 3, 4. no ordinary strength could, so sealed, 27 Mat. 26. the grea­test durst not remove it, till the Angels are commanded to become Porters to their rising Lord, 28 Mat. 2. and Preachers of him to us, v. 6. He is ri­sen. The Lord is risen indeed.

Object. How comes it to pass, the chief Priests and Rulers being so neces­sarily convicted of Christs Resurrection from the Souldiers, 28 Mat. 11. did not yield to confess it?

Ans. Because they would rather baulk their Consciences, than their reputa­tion in the acknowledgement of so hai­nous an error.

What a blurr had it been to them to have Crucified their Messiah with their own hands, had they owned him for such? For had they known him saith St. Paul, they would never have done it, 1 Cor. 2.8. now that such knowing men should not know him, you shall never know by their after-acknow­ledging him.

Are we blind also? 9 Jo. 40. so sticks in their stomach, they will not endure to hear it, and therefore having pro­ceeded so far in denying him, by put­ting him to death, they cannot in ho­nour draw back, but must deny him in his Resurrection also, though never so plain and evident. Su [...]rexit Domino verè. The Lord is risen indeed.

2. Obj. If the Lo [...]d be risen indeed, hath virally actuated that very body that lay in the Grave, what means his appearing and disappearing at pleasure, and coming to his Disciples when the doors were shut? this is rather spirit­like, v. 37. than suitable to the nature of a real body, v. 39. flesh and bones.

Answ. Christ, saith Dr. Moor in his Myst. of Godl. p. 141. gave a specimen of a wonderful power residing in him in his transfiguration on the mount; and that he carried that about him then, that was able to swallow up mortality into life, though it was usu­ally restrained as a light in a dark I an­thorn. His Divinity therefore with his inward exalted humanity, I mean his Soul, took hold again of his Body, and [Page 72]did vitally irradiate it, so that he was as naturally united with it, as any An­gel with his own vehicle, or any Soul of man, or any other Animal with their Bodies. Nor was it any greater won­der that Christ should rarifie his body into a disappearing tenuity, then that Angels and Spirits condensate their vehicles, into the visibility, and palpa­bility of a Terrestrial body, the same numerical matter still remaining in both.

2. Christ hereby might discover the pure refined nature, and spiritual agility of our bodies after the Resurrection, when they shall be made like unto his glorious Body, 3 Phil. 21.

3. Christ hereby shewed he was not con­stantly to be resident with us in his corpo­ral presence; and so we to apprehend him by faith, not by sence, 2 Cor. 5. ch. 26.

Sometimes he appears and suffers himself to be handled by his Disciples, to demonstrate to their sence the truth of his Resurrection who were to be zea­lous asserters, and infallible witnessers of it to the world. Anon he withdraws, [Page 73]to exercise them and us in a spiritual apprehension of him invisible. 11 Heb. 27. Blessed are they that have not seen, and yet have believed, 20 Joh. 29.

So much now for the [...], Surrexit verè, the reality of Christs resurrection. The Lord is risen indeed.

The benefit hereof follows, as

1. This convinceth us of his Deity, his Surrexit speaks him to be Dominus, his being risen, speaks him to be the Lord; He is risen indeed, he, and not another no man ever before him, 19 Jo. 41. lay in that tomb, and so was he raised too by his own power, not by anothers vertue; like him who revived at the touching of Elisha's bonds, 2 K. 13. c. 21. 2 Jo. 19, 21. and 10 c. 18.

He is risen indeed. His, was a real resurrection from death, for they left him not, till they had his very There is about mans heart (they say) a Skin called Peri­cardium, containing in it water, which cools and moi­stens the heart, lest it should be scorched with conti­nual motion, this skin once pierced man cannot live. heart blood out, 19 Jo 34. no delusive awakening from a Lethargie, or some ob-stupifying disease.

1. The Reality of his resurrection, proves the reality of his divine nature, in that he is risen indeed, he is the Lord indeed; and so able to do infinitely for [Page 74]us, in delivering us from all evil, and replenishing us with all good things.

2. The Reality of Christs Resurrection, is the only confirmation of our faith, in him to be the true Messiah, ve [...]se 21. [...]his day decided him to be the Redeemer of Israel, 1 Cor. 15. c. 14.17. If Christ be not risen then is our Preaching vain and your faith is vain also, ye are yet in your sins, grievous consequences; but the Lord is risen indeed, and we may now stand under his arms, and make this bold challenge with the Apostle, 8 Ro. 38. who is he that condemneth? It is Christ that died, yea rather that is risen again.

3. Christs Resurrection assures us of ours, 27 Mat. 53. after this, many dead bodies of the Saints appeared alive, 1 Cor. 5. c. 20. Now is Christ risen from the dead and become the first fruits of them that slept; for since by man came death, by man came also the Resurrection of the dead, for as in Adam all dye, even so in Christ shall all be made alive. This is that joyful Anthem that welcomes in this Festival. Holy [Page 75] Job seeing Easter, as Abraham did Christmas-day, 8 Jo. 56. (many hun­dred years before they were) by faith; cheerfully concludes his Resurrection, from the Resurrection of his Redeemer, 19 ch. 25. Victurum me certâ fide credo, liberâ vo [...]e profiteor, quia Redemptor Meus resurget, qui inter Impiorum manus occubuit; with assured faith I believe, and with free courage con­fess, that rise I shall, in as much as my Redeemer shall rise, who is to dye by the hands of wicked men; saith St. Gre­gory on these very words.

Eâdem catenâ revincta est Christi Re­surrectio & nostra. Christs Resurrection and ours are linked with one and the same chain. If the Head be above the water, the members cannot perish, otherwise they may, 1 Cor. 15. c. 16.17.

Now we may insult over death, 1 Cor. 15. ch. 55. since Christ risen thence, hath given death it self it's deaths wound, 13 Hosea 14. O Death! I will be thy Death. Death now it self hath its Epitaph, the Grave its Tomb-Stone.

Nor is it a small thing for Christians to hear of their Resurrection, since it is the Ground-work of all their hope, and happiness, 1 Co. 15. v. 19. Our Souls are here burdened with a sinful, sickly, loathsome body; But at the Re­surrection, this corruptible shall put on incorruption, 1 Co. 15.53. this mortal shall put on immortality; this weak, dishonourable dust, shall be raised in glory and power, v. 43.

Well may then be rehearsed with abundance of joy, a Surrexit Dominus, the Lord is risen, since such infinite be­nefit doth arise to us from his Resur­rection.

HERE is the Highest ascent answering to the Lowest descent immagi­nable, and both in one and the same person. He that descended, is the same also that ascended, &c.

This the Apostle speaks of Christ, v. 7, 8. in his Exposition on that Pro­phetical Psalm the 68. proper for this day.

His Descent we have already treated, from Heaven to the Earth, the lowest part of the world, at his Incarnation; from the surface of the Earth, into the Bowels thereof (the grave) at his passion.

He descended from the bosome of his Eternal Father (that excellent Glo­ry, 2 Pet. 1. c. 17.) into the lap of a poor Virgin: He that thought it no robbery to be equal with God, took to him humane nature and in it the form of a Servant, submitted himself to shame pain, mortality, was Crucified, Dead, and Buried, nay (say we in our Creed) Descended into Hell; lower than this he could not go.

Now He that descended thus, hath as many lifts of his ascension till he came to the highest pitch can be, Mark, the tearms of his rise, He ascended up, far, above, all Hea­vens.

In the Text. you have three parts, Division. In the Text three things.

• 1. The Person Ascending.
• 2. The Ascent.
• 3. The End of it.

1. The Person Ascending. He that descended, ipse est, is the same also that ascended.

2. The ascent, longè supra omnes caelos, up far above all heavens.

3. The End of it. That he might fill all things.

1. The Person ascending. The Per­soa Ascead­ing. He that descended, is the same also that ascend­ed. The same Person, with the same Body, though now made immortal, Glorious, 3 Phil. 21.

Visne in altum scandere, Humilitas Gradus est. (saith St. Austin) St. Paul here shews the way and manner of Christs Ascending (which must be ours) by Descending first, v. 9. He makes his deep Humiliation the cause of his Exaltation, 2 Phil. 8, 9. He humbled himself unto death, even the death of the Cross, wherefore God also hath highly exalted him.

Mans nature is aspiring and ascend­ing, loves to be uppermost, 23 Mat. 6.7. [Page 84]This we find not only in the Scribes and Pharisees, but in the Disciples themselves, altum sapimus omnes, all would be above: would we know the right way? It is by descending, coming down first, He that humbleth himself shall be exalted.

Ascending before Descending is Dia­bolical and dangerous, this made Angels Devils, Ep. Jud. 6. ruined our first Pa­rents, 3 Gen. He that exalteth himself shall be abased, 23 Mat. 12.

Pride being our fall the only way of recovering our selves is Humility, 20 Mat. 26, 27. whereof Christ gives him an Example, 13 Joh. 13, 14, 15. who is there very diligent with his Towel and his Bason, washing his Disciples feet, lower he could not well stoop.

It argues too much sensuality and Carnality to be (with Zebedee's Chil­dren) 20 Mat. v. 21, 22. all upon raigning, without any thought of af­fliction: The way to Heaven is through tribulation, to eternal life, through death, 24 Luke 26. If we would come where the Captain of our Salvation is [Page 85]arrived, we must tread in the same steps, sufferings: The Servant is not greater than his Lord, 20 Jo. 16. and therefore should be content with the same fashion of Ascending, by Descend­ing. He that descended, &c.

2. This Descending (the lower it is) puts the greater admiration and lustre on Ascending; Motions slow and gradual, (as in a Dial) the less or no notice can be taken of them, they are not perceptible; but those which are sud­den and aloft are gazed on, with the more delight and wonder. A rich heir apparent to the Crown, advanced strait to his lawful Throne, causeth not such astonishment as when taken from the worst and basest condition. This demonstrates incomparable Might and Excellency to effect. 113 Psal. 5.7. Who is like the Lord our God? he raiseth the poor out of the dust, and the needy out of the Dunghill, that he may set him with Princes, even with the Princes.

(The Ascent, being considered in reference to the Descent,) the lower the Descent hath digged, the higher must necessarily the Ascent be reckon­ed [Page 86]from it. Now our Creed brings Christs Descent, as far as Hell, the better presently to amplifie his Ascent into Heaven.

He that descended thither, is the same (saith the Apostle) that ascended up, far above all Heavens; which brings me to

2. Christs Ascent. The Ascent, up far above all Heavens.

This going up on high, 68 Psal. 18. whence St. Paul here quotes his Ascent, will (saith Bishop Andrews in his 7th. Sermon on Whitsun. p. 668.) bear fair sences. It may be interpreted of Moses Ascending up into Mount Sinai, in the literal sense. 2. Of Davids Ascending up with the Ark into Mount Sion in the Analogical sence, 2 Sam. 5 ch. 3. Of Gods triumphing over his Churches enemies, in the Moral sence. Or 4. Of Christs Ascending in a Prophetical sence.

Now this Ascent excells all the other, 'tis higher than Sinai or Sion, no com­mon deliverance. 'Tis not only some high mountain as they thought of Elias. (2 K 2. c. 16. Pelion upon Ossa will not reach it, 'tis [...] above the Hea­vens, [Page 87] quite out of Sight, 1 Acts 9. [...] ab [...] video dicitur, [...]. Above all Heavens, even the very highest of them.

Here we shall pass by (as not worthy our stay) the Sophistry of some persons who ( [...]s Beza observes) denying supra coelos esse locum that there is any place above the Heavens, would attribute to Christ, Corpus [...] a Body not circumscribed, and so unbody his Body (as I may say) ascribing to it (the pro­perty of a divine Essence only) omni­presence: would not this somewhat be­friend Transubstantiation?

But to deny Christ Nisi sit Christus ve­rus & na­turalis homo feustra speramus quod spera­mus, Beza in Textum. pure and perfect man, (which we must do,) if we thus wrong him of his Hamane Body, were Spem nostram à fundamentis convellere So Beza. To destroy the foundation of all our Christian hope.

With the same Body that was passive, buffetted, bruised, buried, with the same Body material, (flesh and bones) organi­cal, palpable, visible, 24 Luk. 29. Be­hold, saith Christ by all this, It is Ipse Ego, I my self) He ascended up, far above all Heavens.

The same that after his Resurrection, retained the Print of the Nails, and the wound of the Spear in his Side, 20 Jo. 2.7. is by him carried up into Heaven, where he is set down, with it, on the right hand of God, i. e. Enthroned by his immediate divine Shechina, or that in­effable unimitable Glory God doth in a most peculiar manner manifest there.

Christum scimus verum hominem fuisse, nec esse disisse, ac pro indè finitnm corpus, finitam animam habere, scimus in coelos ascendisse gloriae Patris socium, &c. Beza.

So much for the Ascent.

3. The end of Christs As­cending. We come to the en dof Christs Ascending, viz. That he might fill all things. [...], signifies to fulfil: That he might fulfill all that was foresaid of him, and all that is or should be requi­site for the full glorification of the Church. So Bishop Hall in his Paraph. on the Text.

The causes then of his Ascending were,

1. To lead Captivity Captive, v. 8. Sin, Satan, Death and the Grave. He riding in triumph into Heaven, like a glorious Victor, made an open shew of [Page 89]these spoils, 2 Col. 15. disarming Sin of its condemning power, 8 Ro. 3. cancelled the terrible Hand-writing of the Law that was against us, 2 Col. 14. slew Death by being sl [...]in by it, He trod out the sting of this Adder, 1 Cor. 15. c. 55. 91 Psal. 13. He trambled on the Dra­gon the Devil, 12 Rev. 19. Bruising his head with his victorious Heel. 3 Gen. 15.

2. To give Gifts unto men. The for­mer Act spoke the valour of his Tri­umph, This the Bounty, that, shewed his Greatness, this, his Goodness, v. 8. When He ascended up on High, He led Capti­vity Captive, and gave Gifts unto men. This day of his Coronation, the Con­duits run with Wine, the new Coyne is scattered abroad.

When he was taken out of Sight, 1 Acts 9. especially, at such a distance, up far above all Heavens, we might have been apt to have concluded, out of sight out of mind, Pharaohs chief Butlers re­advance made him forget Joseph, 3 Gen. 13, 14.23. But the height of Christs place, doth not make him unmindful of us, he remembers us in his Kingdom, [Page 90]23 Luke 42. and from thence sends us rich presents gifts, and graces, Tempo­ral and Spiritual blessings, 1 Ephes. 3. for whatever we receive as a pledge of Gods greatest love towards us must be through his mercy in Christ.

3. To prepare a place for all that be­lieve in him, 14 Jo. 1, 2. This blessed Harbinger, 6 Heb. 20. is gone before in our flesh, to take possession for us of our Heavenly Mansions, most glorious cer­tainly, and Magnificent, as provided and appointed by such Infinite Majesty and Bounty.

Prepare us dear Jesus, for those hap­py habitations which thy love hath so painfully and carefully fitted and pre­pared for us.

The Relation that is betwixt Christ in heaven, and his Church on earth, gives us a full assurance that he will bring that thither.

The Head is not compleat without its members, 5 Eph. 23. nor the Bride­groom without his Bride, 2 Mar. 19, 20. Christ therefore shall undoubtedly unite to himself his Body Mystical, and take to the same place his beloved [Page 91]beauteous Spouse; She shall be brought to the King (her Husband) in raiment of needle-work, with gladness and rejoycing shall she be brought into the Kings Palace. 45 Psal. 14, 15.

What Christ prayes for 17 Joh. 24. himself is also able to perform, (where­e're the man dwells he may Command his wife) none can detain the Church from cohabiting with her Lord in Heaven.

As all Christs undertakings in the flesh, his Birth, Death, Resurrection, he was Born for us, 9 Isa. 6. 2 Luk. 11. Dyed for us, 4 Ro. 25. Rose again for us; so at his Ascension we come in too, he ascended for us, he is gone up on high far above all Heavens to prepare there a place for us.

4. To send the Comforter down unto his Church, 16 Jo. 7. It is expedient for you, &c. There lyes an expedience that Holy Thursday should preceed Pentecost; Christ must go before the Holy Ghost can come down; for which Bishop Andrews alledges excellent Reasons gathered from the fathers.

1. On the Holy Ghosts part, who came to manifest himself as God; by shew­ing great [...]gns and wonders, now had Christ stayed, they might have att [...]i­buted these to him, which had been an impeachment of the others divinity, but Christ ascending, all such immaginations cease.

2. On Christs part. A little im­peachment it might have been to Christs equality to the Father; for he not going to send him, but staying still here till he was sent; the sending of the Spirit might have been ascribed to the Father alone, as his sole act; That he had been sent for Christs sake had been the most; but being ascended, his love and power is apparent to be equal with the Father in sending him, and we alike beholding to them both. Now, the Fathers sending him, 14 Jo. 26. and the Sons sending him from the Father, 15 Jo. 26. is all one.

3. On our part, [...]. that he might fill all things, by his Spirit, (which he could not by his Body) that he might be present with every parti­cular member of his dispersed Church; [Page 93]thus is he with all Christians in all pla­ces, at all times even unto the end of the world, 28 Mat. 20. See Piscator on the Text, Hoc Sophistae Ubiquitar [...]s sic exponunt, quasi diceret Paulus: ut omnia loca impleret suo corpore. Sed Apo­stolus se ipse declarat duobus versibus sequentibus ex quorum Collatione perspi­citur, Apostolum hoc velle dicere Christum ascendisse in coelum ut indè misso spiritu sancto, impleret illius donis omnia Ec­clesiae membra.

Again, (say they) Christ withdrew his Bodily presence, to draw us off from sence or fleshly fondness of him, which his nearest and dearest followers were too much prone to, as we see in Mar­tha, 11 Jo. 21. attributing the greatest power to his Corporal residence. Lord if thou hadst been here, my Brother had not dyed. As if absent he had not been able to have prevented it. The Disci­ples are upon building of Tabernacles for his stay in the flesh. As if in that only consisted the Co summation of their hap­piness, 17 Mat. 4. Mary would fain be embracing him with a carnal contract, 20 Jo. 17. which Christ strives to beat [Page 94]her off from, with a Noli me tangere, touch me not, putting her in mind nere­upon of his Ascension. After that he sends his Spirit, whereby we are to ap­prehend him spiritually; Seeing the in­visible by faith, (which the mo [...]e abstract from sence) the more notable blessing it hath pronounced to it, 20 Jo. 29. Blessed are they hat have not seen, and yet have believed.

Lastly, The Fathers stick not to say, that at Christs Ascension, before the Coming of the Holy Ghost, it was ne­cessary that he should withdraw himself (for some time as to his Bodily) so his Spiritual presence likewise.

1. That the Disciples growing faint and tepid (whilst he was with them) should now become more vigilant and watchful after him, on the sense of the loss of him, like the Spouse, 5 Cant. 2, 3, 5, 7.

2. That they might grow less carnally secure in their thoughts of keeping him, who were apt to presume upon a non moveber, 30 Psal. 7. a never be moved, though I dye with thee will I not deny thee, saith Peter, 26 Mat. 35. and all [Page 95]the rest, yet we find the contrary, v. 56.

3. The consideration hereof, as also the sence of their necessary falling into sin (without Christs Spiritual presence) drives them to humility a fit posture to invite the Holy Ghosts Descent and abode, 57. Isai. 15.

Thus, Christus abit, ut Paracletus veniat. Christ is gone up on high, far above all Heavens to send his Spirit down on Earth, even the lowest among men.

Lastly, To appear in the sight of God to interceed for us. 9 Heb. 24. 8 Ro. 34. &c. 1 Jo. 2. c. 1. 8 Rev. 3. Now we may come with boldness unto the Throne of grace, 4 Heb. ult. since we h [...]ve such a prevailing friend in the Court of Hea­ven; whatsoever you shall ask the Father, in my name, he shall give it you, 16 Jo. 22. Blessed Jesus! we will not robb thee of thy Mediatorship, inter­ceed for us still, as thou didst once on earth, 17 Jo. 23. That where thou art, there we may be also, whil'st we are here, let our Souls, our affections be above, 3 Col. 2. and hereafter receive us, both Souls and Bodies, unto that unspeakable [Page 96] glory, thou now enjoyest with thy Fa­ther, where thou art ascended up, far above all Heavens.

THis day of Pentecost, the Fifti­eth, or Jubilee from the Resur­rection, hath in it two direct acts of a joyful Jubilee, 1. The Releas­ing of Prisoners; 2. The Restitution of [Page 98]Estates gratìs. Both these are effects of Christs Ascension, (which we have late­ly treated) 4. Ephes. 8. When he ascend­ed up on high, he led Captivity captive, and gave gifts unto men. In the former, The Releasing, we are freed from that bond­age, whereunto sin had brought us.

In the Latter, our Restitution, we take again our first Happiness, (lost at the Fall) recovered, by the renewing of the Holy Ghost, 3. Tit. 5.

This is that Inestimable gift of God at this time sent, which we most infi­nitely undervalue, whilst we think to value it at any temporal rate whatever; For this, Simon Magus offers that, (which Solomon, 10 Eccles. 19. saith) answers all things, Money: But Peter said unto him, Thy Money perish with thee, because thou hast thought that the gift of God may be purchased with money.

Our Text is an Execration, In the Text, 4 parts. wherin you have,

First, The Person Execrating, Peter. Peter said,

2. The Person Execrated Simon Ma­gus, v. 20. Peter saith unto him.

3. The Execration it self. Thy money perish with thee.

4. The Reason of this Execration, Because thou hast though that the gift of God may be purchased with money.

1. The Person Execrating, Peter, who might well take on him this Au­thority, having generally with the rest of the Apostles, (20. Joh. 23) and parti­cularly by himself (16. Mat. 18.) re­ceived the power of the Keyes, for bind­ing and loosing, for Absolving and Exe­crating.

Which power in Peter, and the Apo­stles, not Personally, tyed only to them, (but they receiving it, as Ministers, Priests, or Preachers (as witnesses their preceeding Mission, 20. Joh. 21. and Inspiration peculiar to this Office, v. 22) was to be derived from them, to all who should lawfully succeed in the same function. See Bp. Andr. of the power of Absol. p. 57.

Wherefore at our entring into Holy Orders, together with Preaching the Word, we receive this Commission; The Form is, Receive the Holy Ghost, whose­soever [Page 100]sins ye remit, they are remitted unto them, and whosoever sins ye retain, they are retained, &c.

Not but that Gods power is Ablo­lute, his Grace free, and unbounded, He can save without meanes, or Mini­sters, but ordinarily, in the remitting, or retaining of sins) he hath been pleas­ed to appoint, That the Ʋpper-house, Heaven, should concurre with the pro­ceedings of the Lower-house, the Pastors of his Church on Earth, 18. Mat. 18. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.

Christ having conferred this Honour on Ecclesiastical persons, let men be very cautious how they deserve, and they, how they pronounce their cen­sures.

2. The Person Execrated, Simon Magus, a notable Sorcerer, v. 9. It is reported that in Claudius Caesar's time there was a Statue set upon in Rome in Honour of him with this blasphemous inscription, Simoni Deo sancto, Justin [Page 101]Mart. Apol. 2. of his blasphemies write Euseb. Iren. Epiph. Of his strange things he did, relates Egesip. lib. 1. c. 2. and Nicephor. lib. 2. cap. 22.27. He was Deified of the people, v. 10. afterwards a specious Professour, Baptized, admi­ring the Apostles signes and wonders, v. 13. yet is not his heart right with God, v. 21. He embraceth the [...]aith, but for some base end, maketh Religion only a bait to fish for some Secular applause, and advantage. When Simon saw that through laying on of the Apostles hands the Holy Ghost was given, v. 18. for this pow­er, v. 19. (not questioning but to make his Market of it again) He offered them money: But Peter said unto him, Thy money perish with thee, &c.

3. The Execration it self, Thy mo­ney perish with thee, [...] Thy Money go into distruction with thee or perdition, so Judas is called, 17. Joh. 12. [...], The son of Perditi­on, and Gods final Judgment on the wicked is styled ( [...], 2 Peter 3.7.) The Perdition of ungodly men.

Simon Magus, Apostatizing so dam­nably as he did from the purity of the Faith he had professed, and was bapti­zed into, v. 13. (which his blasphemous, and vile proffers, did too openly de­monstrate) is by the great Apostle Saint Peter (who as before hath been said, had received the power of Binding, 16 Mat. 18) condemned as one Excommunicate from the Fellowship of the Spirit, v. 21. Thou hast neither part nor lot in this mat­ter, and Retained in sin, v. 23. Thou art in the gall of bitterness, and in the bond of iniquity.

Thy money perish with thee.

This Phrase will bear a twofold Ex­communication.

1. Lesser,

2. Greater.

The First, Is a Delivering to Satan, for the castigation, or destruction of the flesh, 1 Cor. 5.5. in order to the salva­tion of the Soul. Here, the party Ex­communicated was subject (by the ob­session of some evil spirit, or otherwise) to divers tortures of Body, sometimes to death it self.

The Latter, or greater, is An Ana­thema Maranatha, 1 Cor. 16.22. the heaviest Curse, the Fearfullest degree of Excommunication, under which who lay, could never here be reconciled to to the Church, but carryes this dread­ful Sentence with him, till the Lord shall come, to the last Judgment.

Both these intimate Gods wrath on notorious Sinners, which when inflicted, Riches perish, fail, stand us in no stead at all. 11 Prov. 4. 7 Ezec. 19.

Thy money perish with thee.

God inflict on thee some temporal punishment, thy Purse shall not be able to help, which they say come to pass ac­cordingly, by the breaking of his limbs on his pretended flight to heaven, there­by discovering his fallacious Art, and so dying. See Egisippus lib. 3. de excidio Hierosolimitano, cap 2, Torauebatur Magus Arostoli gratia &c. Decidat Do­mine, sic tamen ut nihil se potuisse vivens recognoscat, & statim in voce Petri, im­plicatis remigiis alarum quas sumpserat, corruit nec exanimatus est, sed fracto debi­liato (que) crure Aritiam concessit at (que), ibi mortuus est.

This is a temporal Perishing 22. Jos. 20, 119 Psal. 92.

Or Thy Money perish with thee (without repentance) be thou doomed to eternal damnation, this is called Pe­rishing too, 2 Cor. 2.15. 1 Cor. 1.18.

In this First perishing, (thy bodily pain) pereat Argentum, let thy Money be at a losse; (as indeed it shall) not able to relieve thee; Much less, if by obsti­nate and impenitential persevering in sin, thou shalt incurr the latter perishing; perfect and perpetual Torment, both of soul and body, at the great and terrible day of the Lord, 2 Pet. 3.10. Then, pereat Argentum, Money shall run to nothing, at the general Conflagration, for as the old world by Water perished, v. 6. so must this by Fire, v. 7.

4. The Reason of the Execration; Because thou hast thought that the gift of God may be purchased with money. Here we are to Consider Two things.

1. That the Holy Ghost is the Inesti­mable gift of God.

2. What a Horrid sin it must needs [Page 105]be to think it may purchased with money.

1. The Holy Ghost is Gods Inestimable gift.

1. 'Tis 2 Gift of his, 14 Joh. 16, 17. 11 Luk. 13. Infinitely beyond all me­rit, and so 'tis well; It is a Gift, we must have gon without it else.

2. 'Tis Gods special Gift [...] The Gift of God, The Gift of all Gifts, not Datum, (as Bp. Andr. distinguisheth in serm. 14. on Whitsun. pag. 748.) any worldly good thing, but Donum bonum & perfectum, That good and perfect gift, that (this day) came down from above, from the Father of lights 1 James 17.

In this Gift are contained all the ex­cellencies of nature, and grace.

1. Of Nature, such as Reason, Know­ledge, Understanding, Arts, Policy, Government, Stength, Courage, &c.

2. Of Grace, such as Faith, Love, Joy, Peace, Long-suffering, Gentleness, Temperance, &c.

Every Feather of this Dove, 3 Mat. 16. is of Gold; Every drop of this Oint­ment, (this Water) precious, 1 Joh. 2.27. [Page 106]7 Joh. 38. Every spark of this Fire, beautiful, 2 Acts 3. Every gale of this Wind perfumed, v. 2. O si donum De­scires, (saith our Saviour, 4 Joh. 10.) if we knew but this Gift, (which cannot be but by receiving it, 2. Rev. 17.) how sho [...]d we prize it!

In this Gift, God formerly gave A­postles, Prophets, Evangelists, verse 11. The Gift of Healing, Miracles, &c. And in this Gift, God still gives us Pastors, and Teachers, for these we keep this Holy-day (saith Bp. Andrewes) and so ought to have for them, more then a Working-day accompt.

Again, The Gifts which proceed from this Gift, such as Preaching, Ad­ministring the Blessed Sacraments, and Prayer, &c. are as good as no Gifts, but for this Gift to the Holy Ghost. The Word, 2 Cor. 3.6. is but a dead Letter, except the Spirit quicken it. There can be no Regeneration, or New birth, at Baptism, except (as in the First Creati­on, 1 Gen. 2.) the Spirit move upon the Water. In the Lords Supper, the Flesh 6 Joh. 63. profiteth nothing, if the Spi­rit [Page 107]be away; nor can we Pray as we ought, except the Spirit help us, 8 Rom. 26.

The Gift of God, Eternal Life, (through Jesus Christ) is Communica­ted to us by the Gift of the Spirit: for though Christ on his part, hath finished the work of our Redemption, 19 Joh. 30. by setting his hand to it, (his under­takings on the Cross,) yet this deed, is not forcible to us without the seal, 4 Eph. 30. and witness of his Spirit, 8 Rom. 16.

In this Gist, God giveth peace to the dissenting, 4 Eph. 3. instruction to the ignorant, 14 Joh. 26. guidance to the er­ronious, 16 Joh. 13. comfort to the dis­consolate, verse 6, 7. memory to the for­getful, 14 Joh. 26. To speak all at once, in this Gift God giveth us rich discoveries of himself, 1 Cor. 2.11. nay Himself withal, hereby the Almighty dwells among us, 68 Psal. 18. see Bp. Hall 's Paraph, on the place.

2. The Holy Ghost now being so In­finitely Inestimable a Gift of God, (as you have heard) what a horrid sin must it [Page 108]needs be, to think, it may be purchased with money?

What Ingratitude is this to the Giver, what Indignity and affront offered to the Gift it self?

A Gift (be it what it will) as a Gift, 'tis absurd to value it, much more to put a temporal and corruptible price upon an incorruptible and Eternal purchase: a thought of this cannot be endured: Thy money perish with thee, because thou hast thought that the Gift of God may be pur­chased with money.