Mysterium pietatis or The mysterie of godlinesse wherein the mysteries contained in the incarnation circumcision wise-men passion resurrection ascension. Of the Son of God, and comeing of the Holy-Ghost, are unfolded and applied. At Edinburgh. By Will. Annand, M.A. one of the ministers of that city, late of University Coll. Oxon. Annand, William, 1633-1689. 1671 Approx. 504 KB of XML-encoded text transcribed from 191 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A25462 Wing A3220 ESTC R218527 99830112 99830112 34562

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Early English books online. (EEBO-TCP ; phase 1, no. A25462) Transcribed from: (Early English Books Online ; image set 34562) Images scanned from microfilm: (Early English books, 1641-1700 ; 2069:04) Mysterium pietatis or The mysterie of godlinesse wherein the mysteries contained in the incarnation circumcision wise-men passion resurrection ascension. Of the Son of God, and comeing of the Holy-Ghost, are unfolded and applied. At Edinburgh. By Will. Annand, M.A. one of the ministers of that city, late of University Coll. Oxon. Annand, William, 1633-1689. [32], 341, [3] p. printed for Robert Boulter, at the Turks-head, in Corn-hill near to the Royall Exchange, London : anno Do. 1671. The words "incarnation .. wise-men" and "passion .. ascension." are bracketed together on the title page. Each section has separate caption title. Includes errata. Final leaf bears vertical title: Mr. VVill. Annand his Mysterium pietatis. Copy tightly bound; cropped at head. Reproduction of the original in the Bodleian Library.

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eng Jesus Christ -- Early works to 1800. Sermons, English -- 17th century. 2003-06 Assigned for keying and markup 2003-07 Keyed and coded from ProQuest page images 2003-08 Sampled and proofread 2003-08 Text and markup reviewed and edited 2003-10 Batch review (QC) and XML conversion

Mysterium Pietatis OR THE Mysterie of Godlinesse WHEREIN THE MYSTERIES CONTAINED IN THE Incarnation Circumcision Wise-Men Passion Resurrection Ascension.

OF The SON of GOD, and comeing of the HOLY-GHOST, are unfolded and applied.

AT EDINBVRGH. By Will. Ar and. M. A. o e of the Ministers of that City, la e of Vniversity Coll. OXON.

I. Tim. III.XVI.

And without contr versie great is the Mysterie of Godliness.

London, Printed for Robert Boult r, at the Turks-head, in Corn-hill near to the Royall Exchange, ANNO DO. 1671.

To the right Reverend Father in God, George, by the Mercie of God, Lord Bishop of Edinburgh. My LORD,

THE Almighty in His Law, ordered none to appear before him, empty handed, yet he himself being to Flesh invisible, the present was an offering to His Priest; God who is also called, Good accounting it churlish to addresse in thankfulnesse to Him, without something that figured bounty to His Servant; neither would he have his People alwayes takeing, but sometimes also giveing: unto which Law, as a Conformist, I in this your Clinical condition, comeing to receive your Blessing, presume to present this my Mysterium, in regard of your Acquaintance with Godlinesse, not according to the new stile, which intimats separation; but to Scr pture-Dialect, Respecti •• Holinesse and peace. You have had experience of the CROSS, and that at home, we by your Lordships order in our Pulpits, pray for your PASCH; your self waits for ASCENSION in your bed, the power of the RESURRECTION haveing said, be not affraid.

My LORD, when the Rivers of Babylon begu to swell, I mean, when those tyds of confusion, that destroyed all order in these pleasant Lands, of late years, did first rage, you were one of the Hundreth and Twenty, that resolved TO SIT by and weep retiring from your own, to other Countries, to any Kingdom rather then IN those waters, to become instrumental of your Countries Sorrow, Death, or Discredit: How did my dear and worthy Father, your Brother and Companion in that Tribulation, and in the Kingdome and patience of Jesus Christ, exult at his Death, that he had in a bloody Time, been free of the blood of all men, whether executed on the scaffold, or slain in battel? and that in a time when one cryed up Character of a perfect Evangelist was to be an Incendiary to which, how vehemently was he solicited in both Kingdomes.

IN those dayes of unleavened bread, the Angel who Redeemed you from the same evill made you find Favour in the sight 〈◊〉 Strangers; Providence among them alott alottin you a Charge, peculiarly respecting Church-Festivities, and that Theme pursu'd, untill Iniquity, and Invasion, gave Check to Royalty and Order: but these again, being Captiv'd by Truth and Decency, a door was open'd, and that Holy subject a fresh prosecuted; Vntill God and the King, whom you alwayes joyned, called you to weare an Honourable Mytre in that City, wherin you had so signaly, Innocently, and patiently, endured the Crosse.

VPON which score, unto whom fitter could this manuel be delivered, for Patronage then to you my dear Lord? The Author co fiding to be participant of the effects of those vertues whereof Experience hath evidenced to him, you are copiously endowed conveyed into your breast, as it were by Christanity and Blood finding one William Archbishop of St. Andrews, Anno Dom. 1279. Chronicled for a lover of peace, and your Names-sake, and our Martyr Mr. George Wisheart, to be fam'de for Humility and Charity: Vpon which rocks I build my presentment, Conceiving that your Aged, Young, and yet Accomplished Abilities, shall not disdain my Improportionat Dedication, but that you shall depart in peace, even with me, pardoning my failings, praying for directtion to my good Intentions, and for Additament to my weak endowments: In gratitude whereof, that your Nunc Dimittis, with Simeon, may be in Peace, and that Peace to come in Job's opportunity as a shock of Corn cometh in his Season, shall be the Prayer of,

My LORD, Your Lordships most Obedient Son, and Servant. WILL. ANNAND. From my Study May 15. 1671.
To the Courteous Reader. Ingenuous Friend.

IT is not unknown, that Solomon of old said, of makeing many Books there is no end; yet by the expression, it's probable he only understood his own continued pains therein, having acc mplished Abilities therefore: But grant him to check the plurality of other Writters, I dare engage and promise never to write more, that since his time, if there had not been multitudes of Authors, we should not have had one book for a hundreth, which yet we profitably turn over; Freedom therefore of Writting not being called in, I have for my Mysteria the Apology of a late publisher in the year 1659. (a time, wherein the Presse, like a skittish Jad, had broke all bridles, Curbs, and Girhts of Licenses, and Restraints) who entitled his Book, Let me speak too: and believe it, in some things he was worth hearing; for in all to be perfect, is the sole priviledge of Almighty GOD.

LET me declare, that I knew of no false Copies abroad of these Sermons, that I never feared to be injured thereby, though there had; that Importunities from others never induced me to a composure, or that Arguments were offer'd urging a necessity of Publication, being convinced that the perpetual burying of these sheets, should never have caused any sensible alteration in the affairs under agitation, about the present expedition, or Dunkirk Randevouz of the most Christian King: But profitable I humbly conceiv'd they might be, to such as will read, then practise; and having an education that said Stand off to tattle, with a Natural Genius abominating To meddle, I have some spare houres forming conveniences, for profitting my Generation, the immediate Parent, of this, and other Subjects, which Time and Opportunity, may bring to light.

IT is plain white-seam work, without the Point, or Lace, of Marginal citations, because Toylsome and Expensive; yet one thing troubled me, which was the throng of Authors upon this Subject, being forced (as sometimes Travellers are) to forsake the path, (but never I hope the rode,) untill the Croud passed, by which, as may be perceived by the Scrutinous, I had, or took, time, to look about the Country, and what others did lesse heed, i here respected with greater care and Vice Versa.

IF thou hast ever Printed thy self, want of Charity is not to be surmised: if otherwise perhaps thy Relations, thy Kinsman, thy Father hath, and I presume some Paragraph or other, hath Redundancy, Deficiency; Some Section containeth somewhat too laxe, too dark, and upon this score, crosse I pray thee my Failings: Beseeching also, that when in the Title thou reads the Mysterie of the INCARNATION or ASCENSION, unfolded and applied, thou wouldst understand the phrase with this Restrictive note IN PART.

Farewell.
An advertisment by way of Caution unto all Readers.

AMONG other blemishes wherewith the face of this Age is disfigured and whereof she ought to be accused as being degenerat from that Pristine Beauty, Justice & Equity, of which our more upright Ancestors bequeathed ample legacies, one is, that whatever savors of that Ancient Doctrine established in the Church, (who for her age, and Religious hoarinesse ought to be accounted venerable) Invidiously is by some, foolishly is by many, houted upon, as Superstitious, Idolatrous and Anomolous to verity and Truth; atteesting, yet without ground, that whatever in Divinis cannot be found in express text, as Fornication, should not be named among Saints: Obtruding this upon some Disciples, it cannot be supposed, but this smal treatise, because an ofspring of Antiquity, shall be deemed scandalous, and as a misshappen birth, in the Midwifery of their forestalled fancy, be smother'd as soon as parted from the womb of the Press, and not buried, but cast forth through the dunggate of Obloquie or into the Kidrone of disdain.

NOT considering that if the question should be put concerning, some approved practises, and strongly pleaded for Resolves, the legitimating of many Acts should be found to emerge from Scripture, Logically, that is, Rationally understood, conform to that rule a Minore ad Majus. The Iewes appointing feasts as that of Dedication, one great Jew, instituting a feast as that of Purim, the Zealous separating dayes from civil use, to commemorat mercy, the devout Magistrate designing such and such hours, o dayes, for publick preaching; Colledges, Halls, Hospitalls, Schools, solemnizing dayes in memory of their pious Founders & Religious Benefactors, exempteth the Church from Censure, in enacting festivitys for her Lords birth, passion, or Resurrection.

SINCE the world could not contain the books, had all things been writen which were done, or said concerning it by Christ, the world I inferr, is to rest satisfied when any thing is done, not contrary to the things in that one Book taught and delivered by him or at least not to condemn it, which so much the less s to be done, that the Judges of these exercises seldome, if ever (were they exactly scann'd) are found seriously to reflect upon any one day in the year, the matter wherefore these dayes were set apart, which they condemne because fixed principaly upon one day.

ANABAPTISTS infringe that liberty our Lord hath procured for us in denying infant-baptism, as if they were without the Covenant, in which more & higher priveledges are tacitly granted to the Jew then Christian, he wanting, the other enjoying the comforts of admitting his Son into that promise made of old unto the people, the Almighty styling himself Lord God of your Fathers: whereas the Baptized by them, stands in a particular, or personall Relation, to the Same Lord from which there doth not flow so eminent Consolation in case of Death in Infancy.

AND such who will not allow the Church in separating times of worship, for dazeling, that is, singular acts of Grace, ought to reflect how the vesture of the Christian, under Gospel-dispensation, is our-tail'd, being made more short, more bare, more thinn, that is, the Churches freedom, more impared by the Death of he Saviour, then amplified and enlarged; we b •• fore seeing the Phylactery of the Iew, so extensively broad, large & honourably gracefull, under Typicall oblations, Synagogue and Temple-service, the removeall of which, discharging to the now Believer, that piece of true devotion, wherein the Faithfull of old appeared before God, with joy, haveing Roome, that is, liberty to make, to keep Holy-day.

ITS granted, that neither Jew nor Gentile, men or Angel, an, dare, or make offer, to make a day holy now but to observe a day Holily, or to separate a Civil day, that is one of the six for a Holy use, a Saint-like encompassing the throne of God for Celebrating praise or powring forth prayer, as by many it is held good, and performed in the week; so ought it not to be judged supperstitious, if done by others in the Return of the year.

IVDICIOUS Calvin expoundeth those places of St Paul Orthodoxly genuine, Let no man judge you in meat or drinke, or in respect of a holy day, 2 Cal. 16. Ye observe day s, and months, and times, and years, Gal. 4.10. One man esteemeth one day above another. Rom. 14.5. For, quis nisi Furioso? who (saith he) but Mad-men will here understand any observation condemned, save what ritualy shadowed Christ to come, & neque Ecclesias damnavero, neither shall I censure (marke the words) those Churches who have instituted other solemn dayes for the Congregations Conveening together, they Keeping from superstition, of which they shall be free when appointed purely for good order, and Discipline, not as shadows of the Law, &c. Institut. lib. 2. c. 8. S. 33. Whence its deducible that feasts so observed are not to be accounted either Jewish, or Popish, they being purely to Commemorat Christ already come, and appointed for that end, before either Pope, or Romish Antichrist that is to say, before the usurpation of the Bishop of Rome, above all called gods.

FOR when the Records of the Church shall be exactly viewed, and when again more diligently inspected, and a search made after that, then for greater security, if once more there be a tumbling over the monuments of Ancient times, the Time, the Place, the Persons, by whom the dayes here marked, were distinguished, and first instituted, shall never be found, never be heard of, so that it was a puzling and thorny question, and for ought we find, an Unanswered one, proposed by our Late Soveraign, April . 1647. of blessed memory in these words, I desire to be resolved, why the new Reformers discharge the keeping of Easter, the Celebration wherof being of the same Authority, which changed the Iewish Sabbath into the Lords-day, Saturday being no where discharged, wherefor it must be the Churches Authority, that changed the one, and instituted the other: therefore my opinion is, that those who will not keep this Feast, may as well return to the observation of Saturday, and refuse the weekly Sunday, when any body can shew me, that herein I am in an error, I shall not be a shamed to confesse and amend it, till when, you (Meaning the Comissioners, and Ministers treating in the Isle of Wight) Know my mind. C. R.

THERE is no foot-steps of Antiquity indeed declaring the rise either of the one or other and those Arguments from proportion, touching the vndenyed one, wants not their influence in approving the other controverted; the old Church by her own power abolishing the Iewish Sabbath though expresse law, and Divine sanction for its observance, is scattered throughout, Moses & the Prophets, the present Church abrogating by not using Apostolical constitutions though enjoyned by the holy Ghost in proper terms, as not abstaining from blood, not anointing the sick, not tarrying one for another, before the Sacrament of the Supper in St. Pauls sense, not having Deaconesses to attend the poor Clinick sick and bed-rid: Against which such as are not distracted, foameth not, nor at the Churches desuetude thereof, being convinced at the Reasonablnesse of her omission, and her Authority so to doe, which in the case under debate, is also to be acquiesed in, and conceeded unto.

THE Controversy so early started betwixt the Eastern & Western Churches about the Celebretion of Easter, Anno. Dom. 240. as whether on the 14 day of the Moon with the Iew, or on the Lords-day as with us, gives Testimony for the Seniority of this Festivall, and by anology, of all the other, chiefly considering, that the observance of either is recorded, to arise from a custome long before delivered; Assiatick Congregations, Synods and Councels keeping it precisely with the Passeover, those of Europ refusing in that punctilio of time to Celebrate their spiritual Pasch, Christ being come, observed the annual dominicall, as we now, both of them, more wise then to put darts in the hands of unbelievers, by affoording Israel Armour to fight against our weekly Sunday, or any Heretick to strugle against the decrees of the Church, because no expresse warrant for their publication, having this in general that what conduceth to our Lords glory and mans salvation, may by our Princes, Churches and Elders be appointed, provided the Church be not burthened thereby, nor salvation held as subsisting thereupon, or pressed, as matters of Faith, the present fault of the Church of Rome, by the Reformed Church abroad eyed, in separating from her Corrupted Doctrine, yet retaining the celebration of Dayes, which she as a Sister had derived unto her, with the Gospel from the times of the Apostles, and custome of all other Churches of God: At which word, let one stumble, for though a naked custome, or n only custome, as such, signifieth little; yet when it cometh cloathed with Truth, Reverence, Sanctity and Antiquity; Its hoary-head s to have all due veneration, which St. Paul voucheth in recurring to it, in that case of womans being covered in the Church, there rom surceasing to dispute, 1 Cor. 11.26.

BUT how is it to be observed, when be •• ds Tradition, it cometh with Imperiall Edicts? he division above mentioned being reconcil'd y the first, and famous Councel of Nice, determining the Celebration of Easter for ever to 〈◊〉 upon the Lords-day Euseb. in vit. Con ant. lib. 3. ratified by imperiall proclamations mitted from that Holy and Royall Emperour, Constantine, sugaring such Laws, with Kingly solicitation in Epistles, perswading some E minent Churches to obedience, and conformity that the Resurrection and Passion might be ali •• Celebrated in the Churches, being one sca •• tered abroad. Socrat. Eccles. Hist. lib. 1. u •• ing that the Jewish observance might 〈◊〉 a repetition of that famous Feast by a two- 〈◊〉 celebrating in one year, which as a thing abo •• nable here solved never to endure whereby them •• it is to be adverted, that the year 1664 made 〈◊〉 clamours, Easter being lost one whole week that of 1655 caused a whole months Errour, 〈◊〉 as fell almost this present year. 1671 as to 〈◊〉 time of celebration, which is the Sunday 〈◊〉 the first full Moon, next after the Vernall 〈◊〉 , by which account through the processi •• of the Equinoctium Vernum, it will often 〈◊〉 and worse, untill at length it be quit lost, 〈◊〉 unknown (as is told us by skilfull Mathema ••• cians) it were generous if the new Stile 〈◊〉 made old Style, and the Julian changed, to 〈◊〉 Carolin account by Emendation of our Tab •• But to go on

THE Emperours Letters were seco •• by others from the Councel to the Church •• Alexandria, Lybia, Pentapolis, including joyfull newes of the Vnion of the Chri •• Churches in the West, South, North, and some parts of the East, concurring to this Act, and adhering to this statute about Easter, those of Italy, Affrick, Egypt Spaine, France, Asia, Pontus, Cilicia and Britaine; which last did punctually observe the Pasch according to the Asian Churches: from which it is more then probable, our Ancestors received not the Gospel from Rome, nor any of Romes Emissaries, and we find Joseph of Arimathea first to plant the Gospel here, sent out of France by Philip, the Evangelist, whom Policrates, Bishop of Ephesus attested to have taught those Esterns that way of Institution, Euseb. Eccles. Hist. lib. 5. But afterward Britaine yeelded to the Law, submitting to the determination of the Emperours and Councels, Niceph. Hist. lib. 8. c. 25.

YET before this Nicen Councel, the solemnity of this, as also of all other dayes, is notour: for under the reign of Valerian. A. D. 257. Alexandria being almost desolate by Tumults, Pestilence and Plague; the unbelieving Inhabitants bevailing their disaster, did the Christians with great joyfulnesse solemnize the Feast of Easter in fields Prisons, and where not with gladness of heart, Niceph. lib. 6.20. Yea the more Tyrants design'd the Gospels overthrow, the more zealous were its Followers for its Lord and Masters splendour, particularly in their exact heeding Church Festivalls, among which that of the Nativity was respected, Celebrated in December as now, in the Church being so taught, and received it from times of old, Aug. in Psal. 132. The Archiues of Rome that is, the Registers of the Citty, being Authentick witnesses of his birth, that happning in the dayes of the Universal Taxation by Augustus Cesar, Tert. ad Mar. lib. 4. c. 7. Th Church generally of old, knowing no other day observed no other, Chrys. de Nat. St. Ioh. Serm The more solemnity being given alwayes to it, 〈◊〉 regard that without it, the feast of the Epiphany Pasch &c. had never been, these as rivers flowing from the Fountaine, of the verity of the birth, whereupon it was called the Metropolis, that is, the head, the Foundation of all Festivities, Ib. de Beat. Philog. orat. And what is sai of one Feast, maybe said of this, and all other, tha by the Church were they instituted, and annualy observed, Aug. Epist. ad Jan. 119. . 14. Even before statutes were made, or before there were any Christian Emperour, to honou them with a Law.

LAMENTABLE was that slaughter made upon a Christian Assembly in the dayes o Dioclesian at Nicomedia, where on the Nativity day the Church-doors being shut, by the Tyrants, and life offered to all who would burne Incense to Jupiter, from within the people testifying, they were Christians, believing in one God, and in Christ, for whom with the Father and Spirit they were ready to suffer, a fire was Kindled, which in few minuts redacted to ashes twenty thousand persons, Niceph. Hist. lib. 7. c. 6. To which degree of Cruelty, they are not many leagues distant, who will Censure the service of these Martyrs as will-worship, because Convocat on that day, practising what long before had been taught, by holy Ignatius the second Bishop of Antioch after Peter and said, to be that little Child IESUS, set in the midst to teach his Disciples Humility, Matth. 18. He floriushed, Ann. Dom. 71. And being sentenced to be devour'd by Lyons adviceth against disrespecting Festivities saluteth Polycarpus who is Known to have been Disciple to St. John the beloved Apostle Epist. ad Philip. the Reason of these precepts, being for advancement of believers towards God, or, (which is a more apt expression) for returning to him, this one said haranging upon the Natalitials of our Saviour Greg. Naz. Orat. 38. Whence the Golden-mouthed Father, prefaceth a Sermon in upbraiding such, whose zeal and fervour, excited only to Communicat upon such dayes, (which yet might be often) and not upon others, pathetically shewing how each day might be made a Festival Chrys. in Fide Ane. Hom. 5. Which them by Origen. who was Famous Anno Dom. 226. was closely followed in his writting in defence of the Gospel against the cavils of subtile Philosophers, affirming, that to Keep a feast, was but to attend dutifully, offering up Prayer and praise, as unbloody sacrifices unto God, and he who believed the death of Christ, and lived by his word, did Celebrate the Pasch, such who went to an upper Chamber to pray with one accord, Keeped the Pentecost &c. Contra Cels. lib. 8.

WHAT more? for Paper would faile, if exact rehearsal of the practise of the most fam'd, most Ancient, most edifying, most Religiou Sermons, Orations, Persons, Churches, and Nations touching these things were in Individuo Specified without boasting what hat been said as light, may Conjure those Spectrum Phantasmes, Phasmes, and Apparitions of pretended supperstition, though walking in 〈◊〉 heavenly garb, by a holy vogue, to disappeare as Impostors & airey vanitys, possessing nothing of the substance of solid piety, not having th true body of Refined Reason, Laws, Edicts, and Authority regulating Christianity in this exercise, by uniting Churches for observing in the Circumstance of time, that, for the doing whereof they had Authority from Apostles, or Apostolick men; I say, Circumstance of time, there being a while disagreement among the Churches when, but never about, whether, these dayes should be observed, the difference in our own Churches about Easter after Austine the monks enstalment, being removed by Theodorus Bishop of Canterbury a Citizen of no mean City, born in Tarsus in Cilicia St Pauls Countrey who appointed the feast of Easter to Commence according to our present Computation, Anno Dom. 662. Ful. Eccles. Hist. Cent 7.

WHEREBY Vnity was beheld in the Churches of Palestine, that Conforming with the Churches of Antioch, of the greater and lesser Asia, of Egypt, Thessalonica, Athens and Corinth, the Churches of the Isle St. Thoms, of Iberia, the Mengrellians bordering on the black Sea, those of Phrigia, Galathia, Bythinia, Lydia, Caria, Paphlagonia, Magnesia, Lycia, Alepo, Damascus, Tripoly, Cyprus, Candia, Zant. those of Media, Persia, India, those of the Abyssins, Babylon, Syria, and those of the once great Kingdom of China: For a learned Author shewing how all these Churches, though under the Dominion of the Turk, Rome, or Pagans agree with us, in the great matters agitat, against our Romish adversaries, as in the Supremacy Purgatory, halfe Communion Transubstantation, &c. Discovers also their disagreement from us in severall points to Instance onely in the case in hand, some beginne their Lent ten dayes before ours, some fast nine dayes before the Ascension, in regard of Christs absence from the Apostles, which to them they reckon a time of sorrow, Paget Christian ograph 146. and 150. Which exception from our observance, evidenceth their agreement with us in the matter under proof, according to that Known rule exceptio firmat in non exceptis.

SHOULD we say in all this they inclin'd to Popery, waspishly they would sting, and frettingly would they be angry, having against that so great an aversness, that the Patriarch or Archbishope of Constantinople when Elected by his Clergy, and confirmed by the Barut or Patent of the Grand-Segnior in the Government of the Churches of Greece, Macedon, Epirus, Thrace, Mosina, Maldavia, Corsu, in the Egean Se , &c. having under him seventy four Archbishops, I say this great Patriarch yearly upon the Sunday called Dominica Invocavit, solemnly excommunicats the Pope and all his Clergy, for Schismaticks, its true of late his seat hath been oft at Musco, where to this day if a Roman priest by chance should officiat upon any of their tables, or Altars, as polluted, or accursed, they break it into pieces, Paget ut sup. & c 29.

A Learned Critick and Antiquary, viewing the severall Churches of the world, finds that part of the Greek Church in Armenia, Celebrating the Nativity, not as wee, but upon the sixth of January Bree woods inquir. 124. as if that had been his birth day, which indeed is an old opinion, being received by some, but neither so universaly nor so rationaly believed, Chrys. Hom. de Nat. led thereunto through a mistake of the word Epiphania signifying manifestation, they concluded the time of his birth, and baptisme to be one, for which cause it may be yet the Ethiopicks sprinkle themselves in the Epiphany in the Name of the Father, Son, and Holy Ghost, yet not as essential unto Faith, but as Historicall, a remembrance of our Saviours baptisme Barrets travells p. 146.

YET the received opinion by the Current Testimony of all Antiquity from the first, and primitive times, was the feast of Christmas, that is, with the old Saxon Christs feast, computed, and appointed to be observed, as it is now, being Inclyta solemnitas, a Famous Festivity over all the world Cyp. de Nat. Ser. giving it as genuine Characters of true profession to observe the Lords-day and Festivals. Tert. de. Idol. c. 15.

TO make yet a doubting Thomas believe the existence of no Popry in this codicle, let him thrust his hand into the side and looke upon the Prints of these things, in the body of the Church Reformed, he shall, or may be ascertained of its Innocency, in this matter, or be forced to exalt himself, above all in our Israel, accounting none to be so wise, so pure, so knowing, so holy, as he in all our Congregations, when put together.

BEHOLD, Eminent Emissaries of those Churches, chosen as messengers from Holland, Gilderland, Zealand, Vtrech, Frizland, Transylvania, Groning, from the Palatinate, Landgrave of Hesse, Helvetia, Genevah, from the Republick of Brem, and that of Embden, and from the Kingdom of great Britaine met together at Dort. to Censure, Remove, and Rebuke, opposers of their peace, and Corrupters of the Doctrine of the Reformed Church, for preventing of Error, Heresy and Division; And see them all seated debating for this end, yet unanimously agreeing in full Synod to Intermitt for a while, untill the feast of the Nativity of our Lord and Saviour which then approached, was performed and over, The foraigne Divines, being desired not to remove from Towne for more convienency of meeting, the solemnity being done: This motion freely obeyed and by none disputed, may put some stop to the grumbling Zelot not to say the Censorious Hypocrite, whose Religion perhaps should altogether not only be questioned, but his prophannesse attested, had he not the salvo of twitting others in the teeth, as Formalists to, buoy up his Credit with the headless Vulgar: And when the Magistrats of Bommel writ requesting that Henricus Leo their Minister, might be allowed to repare to his congregation, to preach Administer &c. with his own people, upon the feast of the Nativity, The Synod smelling a Rat refused the motion, Leo having been cited before them for Censure, yet Censured not, the request, nor hissed at the purpose, adjacent Ministers being easely obtained. Synod Dordre. sess. 36. and 45. How would some of our Precisians have ranted? dissented? & to let the world know them to be no small fools, it is probable they had protested against such Actings,

VEIW these Churches in their severall precincts, it shall be found Dayes of this fort are not condem'd as unholy or superstitious, but honourably mentioned, those of Suitzerland Decently observing the Incarnation, the Circumcision &c. The like is done by the Churches of Germany, Hungaria, Transilvania, those of the great Dukedome of Lituania, the greater and lesser Polonia, the Fratres Bohemi, those of Moravia, Holland, France: in Genevah, its true they are not observed, yet it's as true, that she condemns not these that do, approving and commending, thereof, as her subscription to the Helvetick Confession, apparently evinceth, Durells veiw. p. 25.26.

THE practices of the Reformed Kingdomes of Denmark Norway, and Sweden is Known, which appended to what hath been declared may strick an aw, Creat a terror in the bosome of that Malapert, whose rigid conceptions are wraping to a tendency of disrelishment, disrespect or Censure.

THE Fairest Daughters of the Church Reformed, being our own three Kingdomes, are not to want their due respect, the particular judgement of each one being equivalent to many extraneous, or beyond Sea provinces, as the Judicious among those will declare, we begin with Ireland as farthest off, whose Clergy in a numerous Convocation in Dublin Anno Dom. 1615. agreeth in their Confession, that every particular Church hath Authority to institute, Change, put away Ceremonies, and other Ecclesiasticall rites, &c. Constituting others making more to seemlinesse, or edification. Art. of Irel. 77. Vpon which firme basis stands fixed her obedience in pleading for, and standing to the observance of these dayes. England in her Confession drawn up Anno Dom. 1562. speaketh the samething (both agreeing to the Reformed Churches abroad) saying, Every particular or nationall Church hath Authority to ordaine, change and abolish Ceremonys and rites of the Church, so that all things be done to edifying, adding, that whosoever through his privat judgement, willfully and purposely doth openly break the Traditions, and Ceremonies of the Church, not repugnant to the word, ordained by Authority, ought to be rebuked as he that offendeth against the Common ordor of the Church, thus fare the Article. Now though neither of these be so expresse as are the Confessions of the Helvetian Churches allowing the Celebration of the Lords Nativity, Circumcision &c. nor as that of Ausburgh (the standart of the Reformed Churches abroad) retaining the traditions of about holy dayes, the Lords day, the Nativity, the Passeover, &c. Yet upon these pillars stood that Arch of her Law and Church constitution Anno Dom. 1630. (viz.) All manner of persons shall from henceforth Celebrate, and Keep the Lords day, and other holy dayes, according to Gods holy will and pleasure, that is, in hearing the word, &c. And where is that Church, (Rome excepted) in the whole world, Regularly constitute, did ever presume to Censure England in this particular? nay, where is that Church, (except as above excepted) but blesseth her as a Daughter and prays for her as a Mother?

SCOTLAND is behind none of the Reformed Churches in defence of the matter questioned: for she in her Reformation (which truly in this was according to the best Reformed Churches) by the Lords of the Congregation after mature deliberation, for raising bulwarks against Popery, concluded, that in all parishes the lessons of the Old & new Testament should be read on Sundayes, and other FESTIVAL DAYES. Spots. Hist. lib. 3. Ann. Dom. 1558. the sence of the word FESTIVAL, determineth the Authors exemption from obloquy, upon the account of this works were any of these noble Patriots alive, to peruse his discourcess; but least any suspend belief of the thing, out of prejudice to that most Reverend Historian, I hope Mr. Knox will have some influence upon the weak in faith, who records the same thing to be done by the same persons, whom he calls Lords and Barons professing Christ Jesus, Reformed preachers rejoyceing, and much encouraged thereby, the Popish Clergy being on the other hand much Incensed. Knox Hist. lib. 1. Was not our old League with England in (our new dayes) and Vniformity thereto in the mouths of many? which was begun by subscription, and consenting to the rites and service of that Church, by which the French was here overthrown, the Pope, the most Christian and Catholick King, being angry thereat, Buchan. Scot. Hist. lib. 19. All which put together, with the legall procedure of Future times, demonstrateth those bug-bare ordinances, Votes, and Resolves contrary to those proceedings, which hath troubled our Lands, were not Nationall decrees, but Falacious opinions. And beheld by the Churches abroad (as could be proved by numerous instances) not so much the Doctrine of our Reformed Churches, as the Dodder of our Churches Reformed (i. e.) weeds growing about them excrescences of the Earth occasioned by showers and Tempests of popular commotion, and in seren sky cast over the wall and Empalement of our Congregations.

BVT yet if any man be contentious, and still hold this youngling as Popishly affected, its Father, the Author, from these vndenyable records, smiles at the expression, pittys their mistake, justifying himself, against such selandarous taunts in St. Pauls words we have no such custome, (that is, so to speak) neither the Churches of God: But for peace sake do wish the dissenter to cognosce before he condemn, For as the Erecting of the Altar of Ed. Ios. 22.10. Occasion'd a surmise of Rubens Apostacy, and Idolatry, was upon search, found otherwise: so a right stateing of the Question, and a seasonable distinction (as with them) may make us blesse, pray for, and part from each other, to the laying aside contention and debate, which the sense of the Reformed Church, about these things, when hearkned unto shall happily procure.

MYSTERIUM PIETATIS OR THE MYSTERIE OF THE INCARNATION OF THE SON of GOD Unfolded, and applied. Christmas-Sunday, Tolbooth Church, 1670. YVLE-Sunday, Tolbooth Church, 1670. JEREMIAH. XXXI.XXII.

How long wilt thou go about, O thou back-sliding Daughter? For the Lord hath created a new thing in the Earth: A woman shal compass a man.

VICE and Folly are so congenit with the Essence and soul of man since his fall, that Aristippus counted a good or temperate man, to be the most admirable thing in the World; and the Orator, beholding the proclivity of most, unto that which by the torch-light of Nature was to be condemned, chused rather then be led by them, to become a Victime or Sacrifice unto Reason, and perish with good men: wherefore GOD superadding to those un-audiable censures, motives and documents suggested vigorously by the Spirit into the hearts of people, as perswasives unto vertue; hath in the Church from all generations sent his Servants the Prophets (who though dead yet speak) to purchase prosely s unto piety, by powerfully convinceing the world of sin, and terrifying men from unrighteous courses by the Terrour of the Lord, even by those judgements he is purposed to execute upon all that are ungodly, by which the strongest holds sin hath erected, hath become like Iericho's walls flat, so powerful hath been the breath of their mouths, from which Energy came that confidence of Lactantius, who with open mouth transacts wit his Readers that if they give him a Covetou man, an Ambitious man, a Libidinous man, by a few Scripture Texts (actuated by the Sp •• rit) he shal instantly present them with a li beral an Humble and a Chast man. And if any Rampier of Belials erection, had brav'd it 〈◊〉 opposition to those precepts of pious deportment, making avarice and lust, with impudence, and power, Rapine, Effusion of blood, Oppression, and Injustice, so far to enlarge the Philacteries of their Jurisdiction, that like Augustus Cesar they tax all the World, compelling even man-kind to pay Contribution; Goodness joins with Omnipotence, and by wonders, and Miracles, GOD gives check to unbelief, making it as Pharaoh's Chariots, first move softly, and next overthrows it in the Sea of Admiration, making Faith first transcendently to triumph, next resolve upon obedience, and godly holiness argued into them, by convinceing prodigies, the intellectual faculties of the Soul not being so deprav'd, but will prompt the organs of the Speech to say: This is the finger of GOD. Which holy violence if yet more obstructed through the frequency of visions, the customableness thereof not inforceing but nauseating the Heart as cloyed, with signs and wonders, the Almighty compassionating the phrensy, displays once more the Ensigns of his power and for creating in men new hearts, and disuniting them from their beloved lusts, causeth Truth to be embraced by representing for its verity unwonted Spectacles as here he did the Jews (a generation fatted and surfeited with miracles putting Divinity it self to devise a new device for reclaiming them from stale and Frantick combateings against Heaven, and for confirming them, against their old wonted Apostacy and back-slideing, Creats a new thing in the Earth, makeing a woman to compass a man.

PROVIDENCE is but a continued Creation, a series of the things at first created; which Creation, is not only the production of things out of pure nothing, by an irresistable fiat, but also out of matter by it selfe (through any vertue inherent) not disposed to be the origen, or parent, of such or such a Substance: as Adams rib was not in nature in its utmost activity capable to produce of its self; or give the constituent parts of such a Harmonious body as Eva had, receiving the power for that, by its inlargement, extension, and apt composition in symetry of parts, alone from the great IEHOVAH, who stil continueth the beings at first created by th same alsufficiency they were formed, an wherein they are commanded to subsist, whic being observed, and indeed expected, in the turns and returns of the year, (forsooth) by natural reason and experience, createth 〈◊〉 wicked men a neglect of, & prejudice against their maker, which putteth God by way of re venge upon some, and in manner of advice to others, and for Caveats unto all, to form st ange effects from not imaginable causes, that the Dreadfulness or Loveliness thereof may thunder, or allure men into a reformation, which to perfect, our Prophet orders his Hearers to consider this new thing, viz. A womans compassing a Man.

THAT a woman should be created out of man, is an old thing; that man should be produced out of a Woman, is an ordinary thing; that a Woman should embrace a man, is no strange thing, but search records and a woman's encompassing a man is a new thing in the Earth, & so new, that it is the prerogative of the Lord of Glory alone, and an act whereof he boasts; yea, invits to wonder at its creating, by which is hinted, that as it was never done, so neither is it after to be expected, purposeing still to have it a new thing and under that notion to be rever'd.

THE words by some are understood as predicting a change in the Iewish Church, now groaning under onerous oppression, being enfeebled by broyls and tyranny, labouring to be delivered, and here promised strength against, and power to overcome the Masculin sword of the conquering Babylonians, but this being no such new thing since Egypt was before destroy'd, they may be interpreted to be the Gospel of our Lord Iesus Christ according to Ieremiah, Speaking of her, whose womb without the Knowledge of a man, encircled a MAN, That MAN, That singular MAN with an Emphasis, as the word Gaber originally imports, hold out mighty strength, a MAN in his strength, a man not old, not a boy, but in perfect ability and full strength, and was, and is, and which is yet to come, yet still a MAN, so that the woman is Mary, a Daughter of the house of David, and the Man is Iesus, Son of the most high GOD, whose Conception and Nativity in the flesh, was indeed a strange thing and prophesied of, as a sign, and as a wonder futurely to be accomplished, this sign the Lord giving, that a Virgin should bear a Son Isa. 7. joyning Heaven and Earth for his animation, God & man for his Constitution; A new thing yet an old thing, because foretold, it is an old thing, yet a new thing because but now Created, that Israel who had been married in Truth, Righteousness and Iudgement, might leave her dissolute Harlot-like Conversation, and return to the first Husband of her Youth, who upon her penitence purposeing graciously to accept her as a chast Virgin, that Truth might spring out of the Earth, confirmeth his word by this astonishing miracle, of a Womans encompassing a Man, which ratifies Gods tendernesse to all posterity unto all mans issue who will Spiritually dive into the depth of this Abyss, and secure the Treasure therein unto himself by application, Kissing the man with the Kisses of his mouth, that is, doing Homage to the Son least he be Angry.

THIS being the feast of our Lords Incarnation, called Theophania, because the Lord appeared, and sometimes the Nativity, because the Lord was BORN, it shal be as apples of Gold upon pictures of silver to descant upon the thing it self, viz. A womans compassing a man, next upon the strangeness of that thing, or as it is a new thing in the Earth.

A Woman, that is, in sex, and yet a Virgin, that is, in condition receiving, the first compellation from her wombs fruit-fulnesse in which she conceiveth and nourisheth man, as if she were not properly a Woman, whose womb had not bred a man, neither shal man be happy but by this Woman, this womb Mans bearing, this Virgin's encompassing, she saveing all by this Childs bearing though a Virgin an expression from the bodies vigorous and beautiful motion, with vivacity, more particularly called Mary which is by Interpretation exalted, and to the highest acclivities of acquir'd Honour, was she manuducted, when seperate by eternal Decree to be Mother to the Son of God, and rais'd above the level of ordinary capacities, in believing the Angels Revelation, for which all Generations shall call her blessed both for Faith and Example, her Faith and Chastity, at first view inclining her Beholders, her Admirers and Followers to that high way of the upright (i. e.) vertue, Modesty with self denial, which is above, not dareing to tread in those so did and impure paths of Wantonness, Conceitednesse, or uncleannesse, leading to Hel beneath, She was indeed found with Child but it was by the Holie Ghost, this woman removing the Curse due to man for Insobriety, became by Samplar, another Eva not for being beguil'd, but for believing, the Mother of all living or of all, that would live by beautifying their lives, with Angelick continence becoming Mothers to the Son of God, conceiving by the Holie Ghost, who again helpeth them to keep their vessels in Sanctification and Honour, The thoughts as the shade of the Iuniper tree frighting and debarring the Serpents of Corrupt resolves from entrance, and avoiding the deplorable issue of enflamed lost, in the remotest imaginations tending thereunto, subjugating every thought to the Captivity of Reason, which by and by brings it under subjection unto Christ, and perpetually deterreth unclean Spirits, from nestling in the Soul or heart, by remembring the wo due to them, who neglect so great Salvation, about this time as it were, BORN by this Woman, this Virgin, unto whom the Angel was sent as unto a Virgin in body, and mind, being every whit holy, not for one day but dayly which all ought to be, and shal at last be acquir'd, maugre all seeming difficulties, by girding the Sword of Honour upon our thigh, denying ungodliness and worldly lusts, by which we not only conquer and Triumph, but with our Virgin woman, Magnifie the Lord for doing great things not only for us, but in us.

ADAM is said not to be deceived, but the woman, she being beguiled by the Serpent, brought forth Death, Adam consenting to her, Mary alone believes, Ioseph consenting, and aiding her in things requisit, life is brought forth by them to destroy that Death conceived by the other two; Eva, Adam's wife became the mother of Death, Adam yeelding, Mary, Iosephs espoused, for which she is called woman brought forth life, Ioseph attending therefore she 〈◊〉 called a Mother, she conceived that life by Faith therefore a Virgin, yet brought forth in sense wherefore she is also called woman. How men are born all men know, but not that way, but on this wise was the birth of Iesus, Mat. 2. that it might be strangely differenc'd from other products of the womb; For when his Mother Mary was espoused to Ioseph she was found with Child, having already conceived, that Ioseph should not mistake him, for his Son, yet she was espoused, so Josephs wife, that the world should not charge her with whordome or her Son with Bastardy, so zealous is God that the ugly stain of incontinency, be avoyded, pretiously esteemed among the very Heathen; for a Laconian Lady, being demanded of the Dowry she brought her Husband? Answered I brought chastity to his bed; Mary was found a Virgin, Mary was made a Woman, for her Honors defence for her lifes security (Adulterers being stoned) and that more honourably she might travel as in Iewrie or sojourn as in Egypt with a man, and some will have her made a woman, that is espoused, that from the devil might be concealed Christs birth and conception, for though from the prophesies before runing, by the translation of the kingdom to the romans, by the weeks in Daniel by the Angels Message he might have a conjectural knowledge of the Messiah near to be revealed, but a certainty thereof might not be obtained for the foresaid reasons.

WAS not Evah when first took out of man a pure Virgin yet is she not called woman? Christ is BORN on this wise, that like the High Priest he mi ht not be defiled by his Father, or his Mother: for by his Father in Heaven, in him is no darknesse, and from his Mother on Earth, he receives no guiltinesse being in her Virgin estate, as the former, though a Woman, when a Virgin, was tempted to distrust, this Virgin in a womans estate, not contradicting Truth, but overcome by Faith and Admiration, becometh, (pardon the allusion) the Mother of Eternal Salvation to all that obey, The Serpent encompas'd the woman, the Angel encompas'd the Virgin; and the Virgin woman without man, encompas'd man, Man thereby reaping the benefit of that he never sowed nay of that he never believed was in the Earth. For notwithstanding of that which is Fabled of Periclio, the Mother of Plato, that she brought forth, not devirginated, yet the wise admiring at that peace in the days of Augustus Caesar enquiring at their gods, its duration, had no other Response then that peace should endure, untill a Virgin brought forth a Child, which so gladned the Spirit of the people, that a Temple was builded, called Peace, and engrav'd on its front, The eternal Temple, but this their conceit miscarried, for the same night Christ was BORN in Bethlehem that temple was ruined by an earthquake in Rome, upon whose ruines in after ages was erected a Church called, S. Marys, I know there are who ighting against this Temple of peace, triumphs as did Titus over Ierusalem, & at length leav it as the temple of that City, without one stone upon another, in raseing the very being of it from Records, alleadgeing with those circumstances it was never bu ded save in Authors brains; But this being a day of joy, and gladnesse, of peace and Union, we shal not enter the lists for combate, accounting it easier to believe, or misbelieve, the story, then travel to infringe the objectors Authority, by digging up the foundations of that (if so) twice ruined structure.

THE first we read to have been named Mary was Miriam (Sister of Moses a Prophetess) the same with it, but she keep'd among the Virgins, and because of an Ethiopian woman murmured, against the Goodman her Brother, But our Mary, because found with Child, is numbred among women, rejoiceing that Shiloh, unto whom the gathering of all people, was to be born of her betrothed, providence cloathing Reputation by alloting her a supposed Husband, discovering thereby her Genealogy, for greater Fame, both towards her self and Son, he being reputed the Son of Ioseph which was the Son, that is (to omit dark and endlesse reckonings) the son in Law to Heli; Marys Kinred being Numbred, Luke 3. the custome of the Jews not allowing Families to be computed by women, yet this is clear from both that being of the house of David and reckoned by S. Matthew from Abraham, Salvation by Jesus came to his Sons; but S. Luke reckoning from Adam, intimats Redemption by him also to be intended by the incarnation to the Gentiles, found in the Royal line, and appears in the person of the the King of the Jews, Iesus the Saviour of the whole Earth. Whose Mothers Kinred is reckoned under Iosephs name, as being one with Mary, she being his wife. Luke 3. and Heli's Daughter, which I seph a Carpenter, became a Foster Father, a reputed or supposed Father to the worlds Master-builder, and great Architecture of heaven and Earth, his espoused having conceived in her womb about the age as is said of fifteen, being fitted early for her Saviours intertainment by Sanctity and pudicity, contrary to that Famous Helene upon whose eyes its recorded none could look securely, there being thence emitted rays, destructive to purity, enflameing the breast unto concopiscence, but from this woman say they there was such emanations of beaming Continence, as not only denyed such reflections, but extinguished their being as the sunbeams do an ordinary fire: I shal swear to none of these, yet know that though Nebuchadnezars furnace be seaven times more heated then usually, it no way impedeth Iesus the Son of God from making it his gallery; but the least spark of natural lust indisposeth the soul for being a receptacle for that holy Child Iesus he being both separate from sinners and sin, can have no Communion with Belial nor his imps, yea, if a David by entertaining of a lust, lose the warmth or forfeit the sense of heavenly joy, or Mary at a feast (who hath ears to hear let him hear) lose her Son and Saviour, they must both regain their Consolation, with sorrow and Care, and acknowledge with Naomi, that their Names are Mara that is Mary, by interpretation also bitterness.

All our Saviours actions have in their womb instructions to the world, concerning Converse, and particularly his being BORN of a woman Virgin, doctrina s to Virgin-like simplicity, as some therefore abstaines from wickednesse for fear of pain, others of shame, or such like Carnal grounds, let Believers make no provision for the flesh that Iesus may be formed in them more and more, that his left hand may be under their head and his Right hand embrace them, the former healing and justifying, the other embraceing and felicitating, the fi st applying his merits, the last assurei g his reward, the one offering food, the other medicine, yet behold the Phisician, and his first cure for the Souls support is innocence, attested in his Manl sse conception, that we shewing freedom from the deformity of brutal desires. Manlike may be capa le to convers with heavenly intellig nces, crying out in our acts, with those in Theodoret, who being ignorantly, through Cunning made to offer incense unto Idols, we are Christians, we are Christians, keeping fresh the Image of Holinesse, becomeing Familiar as it were with Angels. Outstripping that modest heathen Archytas, who refuseing to utter an immodest word, yet desireing to sense his discourse pou traid upon the wall with a coal somewhat significative to his purpose, which is but to trapan sanctity, and shutting our Organ, that is our ear, against rib uldry, to offer it an inlet by the eye, an or an apt enough to smutt the soul, and sufficiently polit ck to captivat the hea t, wi h its own consent, and betray it to destructive conceptions.

DRAW near you that are Virgins and behold this Virgin, you that are Mothers, and behold this Mother, you that give suck, and behold this Nurse, you that a e with Child, and behold this womb, you that are widows, and behold this woman no Maid, no Wife, you that are begotten of Men, and born of woman, and behold this MAN encompass'd by a woman, born for all kinds of condition, wherein woman can be found begotten of Man, that all living (as she in breeding) in Ch stity, may be encompass'd by this MAN secur'd against shame and misery, by imitating this woman Gen us, this Marys warrinesse, this woman temperance, this Virgins holinesse, this Maids retiredness, for, its probable, the Virgin was alone when the Angel accosted her, and it may be conjectur'd at some good exercise, as appeareth by his salutation, Th Lord is with thee, the Religion of the Hebrews teaching them to blesse in the Name of the Lord, whom they found diligent and well imployed as Boaz did his Reapers, and the Reapers again their master.

IMITAT also this Marys cleannesse for the Virgin was pure in heart, that is, in eye, in ear, in feet, in tongue, walk and apparel, her compositum being cloathed, crowned with the vertues, as with so many robes and diad ms of stares, defending her (by nature) unfortified ear, from the assaults of immodest utterance, by bashfulnesse, gravity, and censure; disdaining to soyle, or smutt her purer soul with the reports of obscenity, acted, either on the Theatre or seen in the wardrop: the habit but warping toward kindling of Concupisence in any, being condemned in the solidity of her Judgment; accounting it equally destructive, to be casually an incentive of, as studiously to become a pander to lust in any; the Angels salutation, her Royal stemme and pedigree, cleareth all this and more; As if her word had been like that of Heraclius the Emperour, Insania l ta voluptas, estimating the usual, trivial, finical delights of the Daughters of men, to be dangerous, and their Gamboles to be very madnesse; because either being, or forming, or bordering upon pollution; yet, (according to the Accute Maxime in the Holy State of Virginity) counted it Virginitie to be unspotted, not unmarried, encompassing her self with Resolves, of piety, industry, and purity, in all conditions, therefore she Saw GOD, and that with her eye, the invisible being in her, and of her, and to her, made visible the Father through the Spirit er cting a mansion place in her womb for the Son, she having had a repository for the Almighty his Law revealed to his Servants in her heart, from which issued an aptitude and disposition inclining he body rather to Kneel, then Dance.

Ought not this to perswade future Ages, for applauding and consenting to consciou & sanctimonious behaviour? Christ being th •• born for this cause, or then his coming had been casting pearls before swine. and the product of Christian profession little different from the frantick actings of the fable Jewish Armillus, (with them the same th Antichrist is with u ) who before the comeing of the Messiah (with them) is to be bo •• by, o breathed from, a Marble image of Virgin, unto whom the wicked of the world shall be gathered for incestuous copulation And under him their Leader bandy against heaven.

HOW advantageously hath the Ho •• Ghost baptized our Saviour (so to speak with variety of names, titles and comparisons? and how comfortably doth he expatiat upon that subject? that in all doubts, fears or discouragements his Name is as oyntment poured forth, Cant. 1.3. the word Messiah, the expression Christ, the phrase oyntment being all one, holding up the tapestry shewing the devout the inside of his worth, that the savour of his works, merits, and offices may bind up and restrain the deluding pleasures offered by sin, Satan or the world, to our deceiving senses.

WHAT deductions faith can make from those Names, of the Rock, the Lamb, the Vine, the Sun, the Rose, the Shepherd, the way, the door, the Priest, pertaineth not to our province, but the appellation MAN in our theme, is so soveraign, so gravidat with blessing, flowing from Fraternity and Brotherhood, that the improver may observe a Magazine in point of war for all accommodation, a store-house in matter of peace for all conveniency, at first representing God in MAN and therefore in spiritual attaques, hellish conflicts, wrestlings of Conscience, strugling with the world, interceeding with God, he is a MAN an accomplish'd Captain endowed with all requisits, required anciently by the Law of Armes for accomplishing a Leader, viz. Age, Vertue, Trust Knowledge, Authority, Success, Blood and Gentry he battel ended and the Halcion days f peace being come, the soul in sweet Communion, holy Fellowship with God, uninterrupted joys of the Spirit, he is a MAN to advise with in the Management of all things.

INDEED the Angel appointed this MANS name to be Iesus, that is, a Saviour adapting his name to his office, whence sa vation in its bulk, as also in its parts is ascertain'd to him, who makes this MAN his Iesus; an appellation which none of the Prophets knowing, or not revealing maketh evident, that Almi hty wisdome concluded it fittest for an Angel first to utter, and next him the Christian, that both the one and the other might eternally adore, the impresse and signature thereof being capable to m lt the soul by its heat, but its worth proclaims a jubile to the most de pon ding sinner, in enclining his ear to these 〈◊〉 , that Iesus is born in Bethlehem, who •• a Saviour, Christ the Lord, which so tra •• quillats the Conscience that it may disda •• the surmisings, the wh sperings of Fear, 〈◊〉 inviting the eye, and attracting the ear, th •• except Iesus be seen and heard, wise dis courseing is but babling; A holy Man disrelis ed the (otherwise) sweet fluency of Tullys eminent (not to say) admited Rhetorick and immitable (because not bumbastick) Oratory, in regard that Jesus was not among all his tropes to be found, that being the salt seasoning the highest expression of endearing Friendship or most allureing Eloquence.

THAT Signior, like name the Prophet giveth him, Isa. 9.6. exceeds all delectation, that speaking him wonderful, Counseller, the Mighty God, the everlasting Father, the Prince of peace, the first epresenting all the rest miraculous, being Wonderful, yet amiable because a Counsellour, yet that hinting subjection, he is formidable in action understand to his foes, he is Mighty, and least that should be construed not to extend to omnipotence, he is said to be the Mighty God, yet to conciliate kindnesse he is a Father, and to cause veneration, he is the everlasting Father, and that he might be known to be above all desirable, he is the Prince of Peace, made peace go before him, brought peace with him, there being either peace or Truce at his birth, all the world over, what can be reflected upon here, wanting for the accomplishment of a MAN? and what is not here evincing the rationality of his name wonderfull?

IN the beginning was this word, John 1.1. there's eternity; this word was with God, there's equality; the word was God, there's a Deity; and the word was made flesh, there's Humanity, and that word in flesh is called Jesus, there's Salvability, the Grace of God by him appearing, and bringing salvation unto all men, and how happy should we be if we would so far act as MEN, as make our symbole like that, the Emperou Jovianus, scopus vitae Christus, the end and perfection of my life, is Iesus.

FOR this cause the Apostle, 1 Cor. 1. hath, as a Father observes, the Name Iesus, and again the Name Iesus in the first ten verses, eleven times over, as if he could not, or would not, compleat his triumphant wishes, for the Corinthians establishment by other means; then by tuneing their ears to this Appellative Jesus; makeing it manifest to the most inadvertant, that the word Master, or MAN, or any other nown, had not in his judgement vertue competent to heal their sores, remove their follies, or si their quick silver, so much as Jesus: Or as if he himself by a holy inebriation of the juice or wine pressed from the signification thereof, had forgot the earthinesse of names, and sounds, but in heavenly Dialect could only pronounce the Elements of mans salvation; view the stable therefore, the manger, the swadling-cloaths, and behold they all cry See Jesus, Behold the MAN, who being eternally enjoying peace, and splendidly ruling in heaven, was (as about this time) born MAN, a word also insinuating Misery, vexation and wo, encompass'd from the womb with Legions of Devils, Princes, Pharisees and people; yea by his own Kinred and Disciples was he perplex'd, being denied, forsaken and rejected saying, we have no pleasure in him, because they saw him a MAN that is, a compend of Sorrow, yet because he is a MAN, that is a compound of Excellency, behold his worth with chearfulnesse, and Zeal as Simeon, Anna, the Angel, and the heavenly hoast, who as they sang at the Creation, Iob. 38.7. would also rejoice at the Redemption of the world, worshipping him who was the first begotten.

HOW much more, ought man, for whom the Lord more peculiarly was made Christ, as the shepherds will shew you, who went to see and returned from Christ the Lord with great joy, two words expressing fi st his Human then his Divine nature. The great Turk vanteth of his being Guardian of our Saviours Sepulchre, let us exult in his Authority, glory in his Holy Name, Religiously improving the design of his comeing, that we may be redeemed from this present evill World. Gal. 1.4. that is, from the practices thereof, and designs therein, the mischief whereof can easily be discern'd, and from which no Angel could secure us therefore their maker, Gods Son became MAN by consequence our Brother, voluntarily divesting himself of his glorious Robes, cloathed himself with the poor rayment of flesh and blood & buckled on the coat-Armour o bones and sinnews, to fight against the god of this world, who had projected ma •• thraldome to Eternity by the worlds gai •• ty; whereas contrary our Iesus, is before us in a stable, Reprobating the worlds glory in his practise, that others may abstract their souls from it in their Converse.

IT is said, that the herb, Christ •• woort, or Christmas flower, in plain English black Helebore, (so called for its springing about this time) helpeth madnesse, distraction, pu geth melancholy and dulnesse: sure we are, that though Christ at this time did not speak, yet the members of his bodie, the face of his nativitie, the indigence of his parent, the surlinesse of his hoast, says to the demented, witless, because prophane prodigal, Love not the world, cease from evill, and do good, subdue pride, watch envy, provoke not to wrath, Love mercy, do violence to no man, (he troubled none in the Inn by makeing intrusion into any Chamber thereof) least he fall upon thee, and smite thee with more madnesse, and astonishment of heart, Deu. 28, 28.

THIS last expression minds me to caveat the Reader, not to be angry at Helibore bec use it's called Christmas-flowre; for it, poor thing hurts no body that lets it alone, and Herbalists are to be she t, not it spoyled for that Name, as was the harmlesse Hawthorn tree, near Glassenbury in Sommerset-shire in England, which being alwayes observed to bloom so neare to this time, that it was reported first to budde this day, other Haw-thorns about it remaining dead, and naked, King Iames jestingly concluded theref om, our old style to be more R gular then Romes new, but others of latter years more seriously concluding, the thorn guilty of old superstition, grubbed it up by the roots, and burned it to ashes; which comeing to the ears of honest Christmas, fearing her own fate, from that of her Harbingers (receiving notice by a publick order) quietly retir'd, and keep'd her self alive by the fireside of more Charitable Christians, accounting it more honourable to ly by a flame, then dy in one: But this Bush hath almost put me from my path, and hoping 〈◊〉 things, we proceed to presse the Christian in all temptations to lift up his heart soul, and all within him, R membring the of descent the Son of GOD, I should have said of MAN approaching towards us in the Chariot of the Virgins womb, moving upo the wheels of Humilitie, Charitie, Mercy, and holy Wisdom, GOD uniting to MAN, that ma might be reconcil'd to God through inscrutable actings, by new things, Heaven being opened as in the Revelation. Angels ascending and descending as in Iacobs dream, joining earth and Heaven as in the Ladder, the Father saying, fear not as in Israels going dow to Egypt, here is the Door, this is the gat of Heaven, as in the Patriarch's dread, Th •• Lord shall be my God, as in the pilgrims vow Gen. 20.21.

BVT forget not as we ought to reverence and adore him as God, in God, so ought we to respect and benefit all me since God in MAN became like one of us, Our Lords Natalitials and birth, being a mirrour representing divine Charity and bowels of compassion unto us, and loves swavity or sweetnesse one with another, his very swadling cloathes speaking patience and benevolence.

FROM the time of celebrating our Lords Advent in order of nature our, days lengthen, our nights shorten, and was of old called Midwinter-day, or Midwinter mass, or feast. The Solstice formerly being nearer to it then now, however untill became, Darknesse was upon the face of the earth, and that so grosse that for eight hundreth years, none had the gift of miracles, for in working of them, none proceeded our Saviour save Elisha only, the Prophets taught the living, neither cured the sick, nor raised the dead, that the world by his miracles, might learn him to be the true Messiah, the very sun of righteousnesse, by whose beams the world being irradiated, errours might vanish, and Truth brake forth more and more, for the conversion of men; And that as the Cloud did Israel, we by his manhood might move and be directed in our motions through the wildernesse, in purenesse of behaviour and brightnesse of Doctrine, that by his firy light, we might have light, and constantly walk as Children thereof, old things passing away by the Spirits over shadowing, and heart beleiving, we might also become new in Christ Iesus, who was once BORN, and no more that the wo denounced against unbeliever in all ages, might deter the remiss and enforce a running into Bethlehem, the house of brea to see admiringly this great thing, and neither complain, nor deride; nor sco n, or turn again to the Egypt of carnal p ss ssion, bu vivaci usly embrace this Man in their arms living by faith, confesse that he is come i the flesh, which whoso denys is an An tichrist, he as God giving so clear eviden ces of his assuming flesh, shewing even be fore his greatest miracles infallible proofs o his Man-hood, cu ing the deaf after sighing raising Lazarus after his weeping, and shakeing of the Earth, as he gave up the Ghost.

THE wedding then betwixt GOD and man, in him being come, let not the rooms be empty, but the faster invite Iesus to the Marriage, staying for your satisfaction in a stable untill your prepared hearts say as a Laba , Come in thou blessed of the Lord why tarriest thou without that darknesse of Soul and will being expelled thou mayst dwell, yea encreass in light, evangelical for ever, as the earth receives increase of light for a time, And as it puts one hence forward a new dress the fields cloathed with a fresh green, the •• ees in the gardens s ed or lopped, the Vines n the Vineyard pruned, for the grapes grea er sweetnesse, so he the Vine being planted n the earth, may through our sincere pray rs, be engrafted and inoculated in us, that s the Vine we may have wherewith to glad the heart of God and of this MAN, causeing this days exercise to have a voice prepare •• e the way of the Lord lopping off all superfluity of naughtinesse, and exc •• scencies of Vanity, leaving the Drunkard, to be drunk in the Night studying to be sober and vigilant, as Children of Day, avoiding somnolency or sleepinesse, ebriety or drunkennesse, the morning of temperance beginning with the Sun of right ousnesse, inforceing a being wise unto sobriety, remembring the very supposed Father of this MAN was Ioseph, who was known to be truly a good, and a just man.

BVT the word Encompass imports the enliving, prodigious ineffable mystery, the most in comprehensible conception and miraculous nativity of our Lord, of which sufficiency of knowledge terminating the understanding, is that which mortality can no ways be obliedged to expect, yet to attract eyes for yeelding respect to this astonishing birth, whereon the building of our happinesse depends more then upon his rising from th dead; for, from the grave some have risen, bu from a Virgins womb no man yet came, an affoords new, yea strong consolation, more over all his other actings are bottom'd upo this of his birth; therefore is it to be weigh ed.

THE word expresseth encircling, en closing, by which pure word insinuating hi confinement in the Virgins womb, an abideing there as in his proper Cell, unti the time of life, at which this MAN ap peared in the world, but the manner of hi being compassed is concealed from us, the Angels expression. The Holy Ghost shal overshaddow thee; Remorats curiosity, Go thereby intending to conceal the manner, pro •• seth wholly a belief of the matter, a shadow being but the absence of light by the interposition of a body, the darknesse of the womb confineth our eye-sight, and the power of the Highest dischargeth prying.

TO shew that he was born, not to be admired, or gazed at, were easie; and to prove that he was born for us, is that which we all believe, to demonstrate he was not born for himself, but given to us, that hath been heard from the Prophets; For, say they, to us a Child is born, to us a Son is given, Child yet before his Mother was, he was a Son, a wise Phisician, and tender Saviour, the omnipotent God, to us is given a Child a Son, respecting his two natures; the first, viz. Child, expressing him real MAN, as he was and cleared to be from his Geno ogy, from his soul, body, eating, wearinesse fasting, sleeping, weaping, from his being called, Man, & the son of Man, besides such representatives as GOD made of him under the Law, as the seed of the woman, of Abraham, a Prophet from among your Brethren, and Davids righteous branch: The other word SON, expressing him real God which he was, being called alwayes the Son of God, after his Resurrection, after which time, that phrase the Son of man is never used. He is the everlasting Son of the Father Creator of all things giver of eternal life, from the beginning confessed by the Angels, demonstrated by his fasting, by his miracles and that in the Temple, where never miracles were wrought by man, that being the place, wherein God significantly would have his Son to be noticed, and he proved from his working therein, to be the Lord who was suddenly to come thereto, Malach. 3. It being the house of his Father.

IN short by his suffering, dying, riseing from the dead, he declared himself to be the Son of God with power, for never MAN, neither Moses, Samuel, nor any that called upon his Name, neither Priest nor Prophet wrought miracles at their Death but he, th exploit of Sampson, was rather wonderful then miraculous and came far short of thos •• upendious actings, at our Saviours giving up of the Ghost, but at his rising from the grave so far he declared himself to be God that these words, the Son of MAN, are no mentioned, he said it behoved the Son of ma to suffer, but being raised, it was, ought no Christ to have suffered?

HOW elegantly hath S. Paul, Philip 2. difference I shou'd have said, united these two, in these words, who being in the for of God, thought it no robbery to be equal with God, herein is the truth of his Son-ship, and first part of his nature, but made himself of 〈◊〉 reputation and took upon him the form of a servant, and was made in the likenesse of men here is the truth of his Child-hood, the other part of his being the Apostle expounding the Prophet would have said, He was given to us, who was in the form of God, and born for u who made himself of no Reputation, this is the beginning, middle and end of his nativity even to adore, reverence, that Love of God we who after he had made all things, yet made himself MAN, so mans good, before this Child was born as a Son, he governed all things, but for nothing was he born save to serve, that men might injoy all things, and if the bi th of this Child, this Son, be accounted fabulous, either by Iew or Greek, because incredulous.

I passe the Vengeance shown on a lewd painter, intending to draw our blessed Saviour in the form of Iupiter, An. C. 436. whose hand by the Divinity of Christs power withering, was again refreshed by Prayer, Repentance, and aith, in the two natures though reason could not unfold the Union. But let me know why the diseased lyon seeks out an ape by whose ugly tricks, he, as it were laughs himself into health? how or what can cause an ovel ball of Virgin wax, cast into the salt Sea, fill it self with fresh water? why should the Iew doubt of Marys Virginity since he believes, the bush burned and was not consumed? that Gideons fleece was wet and all the ground dry? that Daniels stone was cut out of the Mountains without hands, All these were antecedent to this, the Spirit trolling us forward to believe the Mystery of the Incarnation from a Virgin overshadowed, she being like the porch in Ezekiel, 4.4. through which none was to pass, because the Lord hath entred in by it; he was the occult se d, which had we wanted, we had been like to Sodom, 1. Isa. he is the fruit of Davids body: to sit upon David throne, other sons are the fruit of the Loins, Psal. 132. but Christ was purely a fruit o the belly, for from Iosephs piety, for Iesu Dignity, for the Honour of the Holy Ghost, as we know Mary to have been a Virgin, before her Conception, so she is believed to have remained a Virgin ever after.

HIS Conception in the womb being the fund and bottom of all that followed, in hi Mediatory office, in it resteth the inscrutabl Mystery of the two natures, the possibility whereof in the Union of our capacious Souls with our finit infirm bodies is somewha cleared: but admit this should not be reflected upon, Heaven it seem'd resolves that th A. B. C. of our profession should be whol ly superstructed upon faith, that the 〈◊〉 and Ground-sale might be conform to th roof, and both to stand upon his ipse 〈◊〉 the word of the Lord, the Femal being 〈◊〉 only placed for the parent, not a man to co •• passe a woman, whereby a man may be b •• gotten, but a woman a MAN by whic Iesus was organiz'd.

AND if heathens beli ved the possibility of Minervahs concep ion in the brain of Iupiter, without a woman, may it not from truer g ounds be trusted, that Iesus was framed in the womb without a man? it is certainly fabulous; that Budda should have gendred in his side a Virgin, bu for this truth what direful things have not been suffered? and what consolation hath it not bred And the newnesse of the thing in the uniting God and man, is said to have been registrat'd in the book of Heaven it self for all to see, the Learned observing by their tables, that upon the observed day of our Lords nativity (viz.) December 25. their fell the greatest conjunction of the eight and ninth speares in head of Aries that ever was, and nature is not able to effect the like (say they) unlesse the world continue thirty or fourty thousand years, a strange conjunction upon earth, represented by another in heaven imports the Almigh y would have it wonder'd at.

HER name Mary imports a star, and that of the Sea too, designed in this particular to be eyed by such Mariners, or rather questionists who in sailing through the Ocean, of Divine Revelation & Mysteries will needs be exerciseing the plummet, and by the line of reason ath me in the depth of the wisdom of God, or coast it by the shoar of their own interest, opinion, faction, or concernment, Mary in this being a better pilot, by her own motion, above her own reason, in how can these things be? steared towards the bay of Faith, and of dependance in; Be i according to thy word, and to her Honour cast anchor within the port of God's verity and omnipotency, with God all things being possible, and their striking sail saved her own Soul, bringing him forth who is made to us of God, 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 o a tempestuous world, among other Saints Mary as a star may be veiwed; and as a cop py followed in this her act of relying, upo Gods Testimony, which is thought no soo •• er to be done, then Christ was conceived That Holie thing said the Angel, pointing, a it were, then at him, now in her womb, the person of the Son of God bodily formed of he flesh & bloud, not by transmiting the deity into the substance of flesh, or flesh, into that of th deity, but by uniting both in one, subsistin person, so that neither the Godhead was manned, nor the Manhood Goded, but both though d 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 work 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 fruc tifying thy Virginity, and makeing it conceive, as the bush burned, and was not consumed. Lastly, by an meffable joining of earthly thin s and heavenly together, thou 〈◊〉 Iacobs ladder touching both; thou art high ly favoured For in thee God becomes MAN a Virgin turns a Mother and the heart of m •• believes all, being pe swaded thou a t the Mother of our Lord yet thy Lords hand maid, that is, our Lords Servant, for tho •• was made by him, and if God be terrible o •• of his holy places, how much more wonderfull, when he appears out of thy bowels having been compass'd by thy womb? Tho 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 its 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 desi 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 fu 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 with 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 m 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 diffi 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 ca led Male nor Female fruit, whereas Iesus must be reputed to have always been God and MAN, and MAN here enforceth the same conclusion, the word Child in other places not enervating the inferences, that being used more effectually to demonstrate the verity of his INCARNATION.

THIS one word MAN, proved a confounding Topick to the Iews in their pungent hopes of a Messiah, foretold by a reaming Prophetissa of their own, who being with child predicted of a deliverer in her womb, her belly indeed grew, yet their hopes grew bigger untill the Chast-Damosell was delivered of a lusty Girle, which brought her Countrymen to bed of a brown, (that is, a shamefull and melancholy) study, But our Redeemer, like the true Lamb of God Exod. 12. was taken from the flock of mankind, a Male, a MAN without blemish without sin; In the evening born in the last age of the world and to be eaten whole, believed wholly in, as God Christ, and Man Christ, without which what can be thought of these Scriptures but forgeries, as that he grew in wisdom and stature, Math. 2. that is, as MAN, or that he knew not the Judgment day, that is, as MAN, or that he made the worlds, Heb. 1, or that he was in the beginning, which is to be understood only as he was God so that our Iesus is canonically, I should say Levitically fitted to be a sin offering, by whose Masculine Vertue through grace the sins of the world, are to receive expiation: let none therefore in malice or in mirth, henceforward maintain the Etymon of Woman, to be wo to man, but derive it rather from wonder of men, all fixing and centering their eyes on this woman and this MAN, as objects, for samplars of joy and admiration.

SATAN at first by the Serpents craft abused the woman into credulity, perswadi g her too attentive ear, to betray the heart into lust, by which death triumph'd over all her Sons; But here is a Daughter of Eva hearkning unto the words of an Angel of light, ba •• ling Satan, believing God rather yea b fo e her self, and becometh a great instrument of salvation, wounding Satans head (for her Son bruised it) in which his craft and tongue are both destroyed, and like David with the head of Goliath, erects trophees and signs of eternal conquest, over the legions of Death and Hell, Conceiving by aith, bearing by faith, pondering in, and storeing up in her heart hatever could corroborat her faith, un ill her Son, had made both his and our enemies become his foot-stool. By his horn. FOR he is the horn of Salvation, Luke 1, (i. e.) his power and beauty as by the horn of a Unicorn, pushing yea breaking the Devils stem, not only antidoting but annihilating any poyson, he can or doth lay in our way to hurt us; it is true that too great confidence made Eva talk with the Serpent, she being without fear, whence even in a Phisical sense for her punishment, there yet is a pannick dread generally in her sex at the sight even of a dead snake, but thogh Mary was terrified or put out of countenance at the Angels Salutation or first appearance, conceiving him as is conjectured a man, & she solitary, whence good in the accost might be suspected, let in any case spiritual horrour, in Serpentine discourses, or Satanick blandishments, or sinful appearances (staining a good report) contrary to Christian modesty, to the fleshes satisfaction in any debauch, be always rooted in us, for avoiding the wages of either of these which is Death; And if any put the evill day far off, yet as the seed of the woman (like things long look'd for) came at last, so the Veracity and truth of God shall at length display it self to the terrour of all adversaries, and shall prosperously publish it self in accomplishing what ever it predicted, for the believers consolation, as after some thousand years, by and in a woman, was the promise of the seed in the person of our Saviour perfected.

A woman shall compasse a man, is not this strength out of weaknesse? and visibly evident at his birth, she first bringing him forth, we read of no Midwife, next she wrapped him in swadling cloaths we find no assistance, and she laid him in a manger.

BEHOLD a new thing, cheefly in civiliz'd Nations, in honest births. Tulliola the Daughter of Cicero dyed in labour, Iulia the Daughter of Caesar, dyed in Child-bed, and weaknesse generally is found in Travel, and help called for in bringing forth, but this Hebrew woman was strong, and in History neither had, nor demanded aid, Joseph her spouse not dareing to touch what he begat not, or it may be was exercised about some other employment, while she swadled the Child and laid him in a manger.

THE ancients generally record it to be of a rock, and histories registrat the truth of that to have been seen of many, and what more pertinent for the rock upon whom the Church was to be builded, then a rock for him (the Mystical foundation) to be laid in? (But of this cum Deo we shall speak elswhere) and Ioseph standing by when the shepherds entered to shun the surmise of scandal, and remove the beginnings of an ill bruit, apt enough to kindle in the breasts of them whose hard heartednesse drove his great bellyed mother to a stable, for though there was at the birth of Iohn great joy; yet at Christs, save in heaven, and in shepherds, we read of little, but that world knew no better, we have more full intelligence, and understand, though our hearts be rocky, and our bosoms, as the stable, common filthy and unclean, yet he is born a Saviour to deliver us from both, as a Moses to break the one, as a (Hercules, pardon the comparison) to cleanse the other for which let the Holy b glad, because here is a rule, let the honourable rejoice, for here is a fountain; the humble, for here is a pattern; the dying, for here is life; the sinner, for here is a Redeemer born, who purposeth to pay their Ransome, and for that end more enriched then was that Silesian Child born, A D. 1585 Decem. 22. In whose mouth afterwards was found a great jawtooth of gold, approaching to the Carat of Hungary, for he hath precious bloud (without which there is no remission) which as a pri from his holy body, he shall deposit to procure us from slavish servitude and spirit of bondage, and therefore in these days it is unlawfull to be surly out of spite, and unholy to be sad, except for sin; touch, taste and see that God is good, and rejoice, for to you is born a Saviour, Christ the Lord.

AVGVSTVS about this time, this good time, by proclamation order'd none to call him Lord, prompted, sure, unto it by a spirit, not of flesh and bloud, so let no lust rule over you, but bow the knee to him of whom it's said; And let all the Angels of God worship him, pay tribute unto him; who is over all the world, evidencing, that where ever you are (as Ioseph in Galile) that there is peace with you, towards him having either yeelded, or being subdued by the most august, serene Lord Iesus, who was by the Spirit given to this woman, and by whom is published Heaven to be at peace with men, and women, uniting these two together and both unto it self, that peace might be on Earth, and goodwil towards each other, and both give glory by submission unto God, ceasing from contention, Salvation comeing by Iesus and Honour with Christ to men, who are but dust and ashes.

WHEN the Almighty doth wonderously, men should be surably affected, here is a Prophet created, a King anointed, a Priest consecrated, a Phisician born: what more? a Saviour encompassed, let this be your tydings, Christ is born in Bethlehem, and leave your flocks, ascending to him, (who came down) in your heart and love, for in your Salvation there is utility, in his Vnction swavity, in his INCARNATION Majesty, for he hath bowed the heavens and is to be found in the swadling clo ths, of Precepts, Sacraments, and Promises, of all which the Angels of the Church have told you, because of which heavenly testimonies expect not a star in the air, I mean a new miracle or a new good way of your own chuseing; but draw near, and behold, this new thing, proclaiming it to each other, as the two cousings Mary and E izabeth, that Jew and Gentile may both rejoice together in the birth of their common Saviour, and that with hast, our Saviours birth as his doctrin , being prolifick, dischargeth oscitancy and slouth, having a proper work, which must industriously be gone about, (viz.) Sancti y, the dig ity of the Spirits working in thi supernatural manner, having morally a coercive power to suspend ter en matters, and carry the soul to the hilly Country by affection in the sweetest Cell of the Souls complacency, and thence again to issue orders unto all faculties to abstain from filthinesse to Love the Lord to speak good of his Name.

CHRIST being as at this time born, as at this time the Angels sang, the Heavenly host praised, the Shepherds glorified, which in our leading pious, holy and Religious lives, shal also, satisfactory to God, and Jesus our Lord, be perform d for which this new thing was created, the World being grown old, exceeding old, that is, thin, crazy and bare, Adams disobedience, the Angels fall, Cain's slaughter, Lamech's Murder, Nimrod's oppression, the Giants Impurity, Babels Confusion, &c. had so marred the visage of this Earth, that the heavens groaned to be delivered from its aspect, from its scent, as if Mezuntus Tyranny had been anticipated, who tyed living men to stinking carcasses for their death and his own sport; But at last God sent his Son, in flesh, with water, that the Earth as the Garden of the Lord being well watered, and as Pharao'hs Kine made fresh, faire and well favoured, or as David of a goodly countenance, in imitation of this woman by humility; for though she was Mother of our Lord, she visited, First, in charity, for she came to help the aged, Elizabeth to assist the conceived, and comfort her cousing now impregnat; in her dolors, burthens, longings, faintings, and domestick affairs; in her Modesty, she was a teeming woman, and at the time of her delivery Mary the Virgin returned home; in her Oratory she spake so well that the Bab of grace leaped in the others womb; And lastly, in her Civility for she saluted Elizabeth, no question, but with civil honour and Religious reverence, for the Mother salutes the cousing, the cousing Mary, and the Baptist both, all with earnestnesse, and serious holinesse, mixed with joy; or if you please in imitation of the MAN, in Love, for as the Son of our Mother he is come down, that we may kiss him, with the kisses of our mouth, in comforting, the shepherds when cloathed with darknesse, and it may be with sadnesse, were comforted with joyfull tydings, in suffering he endured the worst, a stable, a manger, for all his innate worth, and former glory he fretted not at, 〈◊〉 he cryed, it was for mans sorrow, in doing he went about doing good, and so let us compas each other with Religious delight, celebrat ing this feast, very near as old as the Gospel not now only, but alwayes with the Church; Virgin, yet the Lambs wife, by Faith hope and Charity, that they being found with us, 〈◊〉 Ioseph, Mary and the Bab, were by the shep herds, may live as they, soberly, righteously and godlily, which perfected, we shal not be cast out of the heaven of the Church with Lucifer, nor out of the paradise of power full ordinances with Adam, but enter into the new Ierusalem which is above, by vertue of this new thing created in Ierusalem be neath.

THE method of obtaining which 〈◊〉 included in the marrow and significancy 〈◊〉 such names, whose bearers were more peculiarly grandiz'd in the history of Incarnation, Ioseph by interpretation is addition, Mary bitternesse, Zacharias minding the Lord, Elizabeth peace of my God, Gabriel strength or man of God, and Iohn gracious; now a good Name is in Herauldry accounted an accomplishment gentilizing the vertuous. And we find in godly saints accrewment of honour to be attended with change of names, for the case in hand; let this days solemnity add one cubit to the stature of your knowledge, touching the pravity and bitternesse of natural self, by reflecting upon what the Lord hath now done for our indwelling with him, & becomeing men of God, inspirited with peace, when the Spirit shall write on the table of the heart Grace, Grace, teaching us all our life long to celebrat on Christmas, that is, Christs-feast, in the old Saxon, the holy Eve of that Eternal yule or Iubile in the holy Hebrew where old Emanuel, now Iesus, shal be worshipped with everlasting Jubilation.

FROM this MANS encompassing, the Holy Ghost pleads for Israels returning, and 〈◊〉 this back-sliding age, would suffer a word of Exhortation, I should motive for Modesty; now Pharaoch's physicians wold sense a childs onfinement in the womb, a womans nourishing of her fruit, or how the Egyptian midwives would retail the particulars couched in the expression, I presume not to know; but there is a MAN, and a WOMAN in the text, and the copula joining them together, is chast, and comely; there is mention made, of the attire of an Harlot, Prov. 7. and we read of the solicitations of a whore; Gen. 39. but, the knowledge of Christ ought to instill sobriety in all our converse, Men, Woman, Women, Men, at meeting or a part contriving the contexture of their discourse, the Methods of their thoughts, the sentiments of their soul, to be spirited with that vertue.

A Father observes, that Ioseph gave no assistance to Mary, she swadling, she laying him in a manger, he not dareing to touch, so holy, a Bab, whom he Knew to be none o his, It's also, and there from, incumbent 〈◊〉 the mystical beholding of our Lord, to retur from our irreverent behaviour, and give hi his just devoir: how unseemingly wil so •• touch Christ in the Supper as if the 〈◊〉 were their own bread and wine when it is his body? How rudely will other skip, tread, walk, and frisk, upon 〈◊〉 ground, as if it were their own furro their own tale, their own house, their 〈◊〉 Romance? Certainly the Gospel is scandaliz'd, by the sordidnesse of some mens unclean fingering, mouthing, writing, yea, Printing of the person of Iesus, so contumeliously, that it would be Death in Turky, to word it so of Mahomet; I know intimacy, and acquaintance is pretended, yet that ought not to offer rudenesse to the serenity of his countenance, the sanctity of his Laws, the dignity of his person, the excellency of his being, which are infring'd to that degree of mockage, that were he once again upon Earth, he might say to such, what a great, yet affable, Emperour said unto a Churle, who confidently made invitation, yet nigardly served up his meat, which was, I did not think there had been such Familiarity betwixt us.

BELIEVE it, what in the state by policy, in the Church by Simony, in trade by defrauding, in Religion by opinionating, in faction by abetting, in the road by stealing, in the Sea by pyratting, in common talk by filthy discourseing, in print by unholy applying, in the house by slandering, in designs by oppressing; in the counting house by tricking and in our hearing of the word with itching, our holy and ever-glorious Lord, is made and accounted, as a common thing: wash your hands therefore you sinners, purifie your hearts you Hypocrites; for how unprosperously all this is done, is known long ago to the Jew, and may in due time be evidenced to us Gentiles, if so besotted, as not already to have full instruction, since this new thing hath been created on the Earth.

A woman shall compass a MAN. This Generation (old, because so long, lying in wickedness) seemeth incapacitat for amendment; But as when S. Paul was weak, that is, in himself, then was he strong, that is, i Grace; and as when the impotent Man complained of his want of a man to assist him towards a cure, Iohn 3. The MAN in the text, said, Rise take up thy bed and walk, it is hoped there is an holy seed in the womb of our Mother Church, springing toward and hastning forward, the desire of the godly and truly Religions of the Nations, some holy Simeon, that is, obedient hearer, expecting the Lords salvation and some devout Anna's, that is, gracious and merciful, waiting, that is, praying for the Redemption of our Israel from the division-ating hub-ubs, wherewith she is entangled, in practising and perswading for peace and Holiness, which as from the womb of a Mary, or Mara, of all, or any, that is, in bitternesse for our grosse back-slidings, shall hasten the production of comfort and tranquility, in the knowledge of a Iesus born to save us from our sins.

MYSTERIUM PIETATIS OR THE MYSTERIE OF THE CIRCUMCISION OF Our Lord and SAVIOUR Unfolded, and applied. Circumcision-Day, Tolbooth Church, 1671. New Years-Day, Tolbooth Church, 1671. LUKE II.XXI.

And when eight days were accomplished for the Circumcising of the Child, his name was called Jesus which was so named of the Angel, before he was conceived in the womb.

AS we find no nation, the old Savages of Mount Atlas excepted; but found a necessity, and from natural, as wel as politick causes, gave proper and distinct names, to things and persons; so in civiliz'd nations, ingenuity and law, prompted them, to pitch upon a time, proper for designing their issue by them; When Cain, Abraham, or Lot, were so denominated is not, so far as I know upon record; but Christianity hath generally observed, and followed near about the time of the Iews, who were strictly tyed to the observance of the eight day, from Isaac, who was but eight days old when he felt the knife, and afterward in all ages, each Male was to have the sign of the Covenant in his foreskin, under the penalty of being cut off a phrase among the Iews, intimating a liablenesse, to the wrath and vengeance of the Lord in the highest measure, and was concluded to be the greatest & most cursed of all threatnings in Scripture, as a punishment not inflicted by man, but an impending vengeance of God, on earth, imprinting (say some) the certainty of dying Childlesse, and towards heaven, (say others) importing the Gospel's Anathema Maranatha; the offendour peculiarly being seperate for a curse when the Lord cometh as hateing his holy institution, for which also his indignation may be felt in being cut off in the midst of their dayes, as is evident, in Moses tarrying in the Inn, fearing to go down to Egypt, wherefore that irregularity in no rite might be charged upon the Son of God, now born of the seed of Abraham, when eight dayes were accomplished, they came to the Circumcision of the Child and called his Name Iesus. Circumcision importeth bloud, and since without that there is no remission; withal, being to speak of a Saviour, I know no better object to present before you, then a ruddy; then a bloudy IESVS, for because of the Circumcision he may say to the Church his wife, a bloody spouse art thou to me, and her name since Abel may be Aceldama, a field of bloud, as being bought with a price of bloud, and still sprinkled with that bloud which bought it, as that field was with his bloud, who took that price, as the text imports, Acts 1. or she may be called Damascus, a bag of bloud, where and because our Brother the Lord, as Abel was slain by his brethren Iewish Cainits out of envy, and whose bloud at this time beginning to be shed, crys loud to heaven, speaking better things.

CIRCVMCISION is a short word, yet of a large sense; and as applied here, maketh three miracles to be discovered. First, the eternal God who was before all worlds, and made time, dividing it between day and night, is found to be eight days old, next the impassible Lord of Glory, unto whom there be no augmentation, or increase, nor diminution or lessening of parts, is made lesse by the foreskin; Lastly, the ineffable Iehovah, who is above all Names in heaven or earth, is called IESVS.

IT was, and is ordinary with God to ratifie his pretious promises to the Church, by appending signs as seals, reason it self being dim, except the eye perceive something illustrious, or takeing in things purely natural, how much more in spiritual the bow in the cloud, the dew in Gideons fleece, the change of Abrahams name, the whole pedagogy of Law, and among others this sign of Circum cision, held in so great veneration as to be reckoned above, that is, greater then the Law, for it was before the Tables, preferred to the Sabbath, for even on that day it was not to be omitted, hence S. Paul wisely caveating the Philippians, Philip. 3. against its use, reflects not upon the word, yer presseth its neglect, and chargeth warrinesse under the notion of Concision.

Being then purely a pareing or cutting of the flesh, not a sign of the Covenant, which as such, not only with Iews, but with Arabs, Mahumetans, Phenicians, is in high regard unto this day; though some more Barbarous derids even its institution, suggesting it un •• table, to the benignity of a merciful God, to delight in beholding bloud issuing from the oins of a tender Baby, and to injoyn it, under so severe a penalty as Cutting off: But this is to be wise above whats written, for to passe the Law-giver who is not obliedged to demonstrat by reason the equity of his Mandats, to any, much lesse to such, who have forfeited their being to his justice, the speciality of its rise was to discriminat Gods own people from Ethnicks and Pagans, for which if man will be at no cost, he is very churlish, or at no pain, he is very selfish, and in these days gratulation is most becomeing, since God in place of Circumcision in our own bloud, (which as a Iudge in matters criminal he required of our forefathers) alloweth, yea commandeth us, that of water, expecting in the Mystery but cleanlinesse of us, as a distinguishing character.

AGAINST sin; of old the adult whether men, or women, had a Sacrifice, but that being in the young also whether Male, or Female, God accepted a few drops of bloud from the Male, (when all was due) as an expiatory offering for both sexes, in their nonage, so that in this Circumcision, said of Mercy and Iudgement will I sing, Psal. 101.1.

WE have seen God contracted into a Man, let us see that Man contracted in his parts, and behold why he was circumcised, and why so named at his Circumcision.

VIEW the causes of his birth, and it's sai'd to be for us, Luk. 2. and as for himself, he was not born, so nor circumcis'd; for neither he nor his Parents sinned, in God his Father there was no sin, in Mary his Mother no offence, (i. e.) in her conceiving, neither was there any guile in his own heart, so that he needed not, be circumcis'd, his being born without original guilt, infallibly removeing the merits of the smart, that principally eyeing the pollution transmitted by, and contracted upon ordinary generation; upon which score the Baptist pleaded, his no need of baptism, but contrary he of his: Math. 4.13. unto which, our Saviour yeelded as a Truth: but requested of him a sufferance for that time that he (viz.) Christ might fulfill all righteousness, (i. e.) both of Law and Gospel, that sinners of all sorts might equally adore, and accept of him as Saviour, sanctifying in his own person, the signs exhibited to each assureing reconciliation begun; clearing that not offence, but his condition, as a man requir'd Iohns connivence, his own condescendence being in these words, It becometh us; that is, both me, and thee; for as he took upon him the form of a servant, so was he to submit to such; as were superiors, which is righteous, yea the hight of righteousnesse, all righteousness; for being found as a man, a sinful man, was it not expedient in point of honour, to submit to this law, for rendring himself more capable of converts, and more amiable of conversse? for what could now be judged would be the issue of an unbaptized Evangelist but scorn and contempt, for building up of that, in Doctrine, which in his own practice he disdained to stoup unto?

BESIDES he had took upon him the seed of Abraham, and purposed (as the Messiah ought) to be so accounted, for fitnesse therefore (though not for necessity to) his grandour, he received the impresse of the Circumcision upon his flesh, whereof GOD himself was the institutor, elucidly discovering thereby to the Prophets of the Christian faith, the end of his mission; to be the fulfilling and ending of the Law, unto which Circumcision so eminently had made them debters, being now exempted from its bondage, Christ himself having undergone it and institued baptism a more easy, sweet, comfortable Sacrament in it's place, being Circumcis'd through infinit wisdom, for the same cause that Paul baptiz'd Timothy, even to abolish Circumcision, Acts 16.3. which was to endure no longer then the use, for which it was appointed, did endure, and that was to difference Jew and Gentile, which distinction Christ removeing legal Circumcision, as well as priesthood, was to be changed and laid aside. Gal. 3.

The Cabalists finding the history of Miriams death, to succeed the laws referring to the red heifer, or Cow, Numb. 19. infer, the laws binding up, at the approach of the Messiah, that the heifer did typifie the ruddiness, sanguinolency, or bloodiness of a Saviour is a truth to be attested, but that the Prophetess death was a prototyp of the Laws departure, is not so easily to be granted; yet this is clear, that as Abraham, ordered his servant in swearing to put his hand under the thigh, whence the Son was to come, in whom all was to be blessed, and that Son to be GOD also is evidenced in the addition of the letter be to the name of Abraham, taken from Gods own name Iehovah, so our Lord the Son of God the Son of Abraham that ordains that by, faith which Abraham had, when uncircumcis'd which was in himself, we should know, whence we are hewn, even from himself, whose name is upon his thigh, Revel. 19. by spiritual generation, consequentialy receiving the benefit of Sonship from both, not in that legal, but in this mystical begetting, by vertue whereof as he, we are the Sons of Abraham not of his flesh, but of his faith, and such are still d fferenced, and separat from Infidels, and Cananits of the world, not by the Pale of Circumcision, but the waters of Baptism, Gala. 3.27 in which, as in Noahs ark, we are secure from that deluge, shal fall upon the ungodly, and liberat from that bondage which the Iews, as servants, as Scholars, were under, as sons of the flesh of Gods servant Abraham, and as Children of Iesus the beloved Son, hath the knife turned into water, and what the edge of the former could hardly cut off, is now by water and grace easily wash'd away.

THEREFORE our Lord was both circumcis'd, and baptiz'd; as being prince both of Law and Gospel, and a corner-stone, for uniting Iew and Gentile in one unto himself; receiving Baptism last, saying by that, of it, unto the Church, as of the other Sacrament, take ye all of this; do this in remembrance of me; and of Circumcision, first, because made of a woman under the Law; hence is he called the Minister of the Circumcision, being under it, and preaching actually, personally, to the partakers of it, the promises being made to such; whereas to the Gentiles, there was no such obligation of his truth; yet by Grace, did perswade to an entrance into the Covenant, by his Messengers and Prophets, Rom. 15.8. Mystically seen in his ver Baptism receiving it from Iohn, by Bethabe ra, in the river of Iordan, Iohn 1. somewh •• above the place where the priests of the Lord stood with the ark, while Ioshua and th camp of Israel more southward passed over into the promised land, where he circumc •• sed the people, Christ being the substance o that very ark of the Covenant, he being t •• mean, for reconcileing unto God both nati ons, beginning with circumcision, which h received in Isaac, untill he suffered in him, ful •• filling the figure; wherefore we are said to be circumcised with the Circumcision mad without hands, obtaining the benefit promi sed unto it another way then by bloud.

PROVIDENCE, like the goodman of th house, knowing not only when, but how, th thiefes would enter, frustrats by Circumcisi on their design, who should a vouch our Saviour not to have had a real, corporal, but an aerial, or phantastick body; for as Alexander proved himself unto his flatterers to be no God, because when wounded he bled, so the Gospel cleares him to be no phantasme because of the prepuce, and by it casts a mist in the Devils way to abate his fury, that though he might know the Angels revelation; yet as truly again, he might infer him guilty of sins tincture, which Circumcision did mainly respect: wherefore we read of no great rage, that either Satan, or Man, had against him, untill his Baptism, being then more clear because of the voice from heaven: yet still was there some dimnesse of his perfect Deity, as appeareth in the first temptation, Mat. 4. Our Saviour as a war-like Prince in his enemies country, cloathing himself in the robes of that country, to passe the more securely undiscerned, and (pardon so strong application) to destroy his adversaries the more surely, and make them inexcusable.

WHAT more? the ends and uses intended by God, and the profits or benefits received by the Church, in the Circumcision were of old comprised in this distich, and, applied to Christ, are proper; Cauterium signum meritum Medicina Figura, Exemplum fuit olim Circumcisio dura.

AND as an issue or cauter it emitteth putrid matter from the body, was a Character or badge of discriminating the people of God from the worshippers of Idols, and to them also represented their merits for sin committed, which in justice might have made the whole man to be cut off, by which it proved Medecine or physick, some say against the Carbuncle; sure it is, it figure lust in the Soul, and shewed what puri •• ought to be in the heart, the corruption thereof, being moraly evacuated, and causing each one become a good example to another of continence and vertue.

BVT the design in the Circumcision 〈◊〉 the Son of God, was for the fulfilling of t •• Law, which he came to do, Mat. 5. 〈◊〉 again to abolish the law, which as a shadow went before him the body, untill he wa incarnat, which being done, as a shadow must go behind, and at his ascending, vani •• away, he himself being the substance of th shadow, perfecting throughly what it in 〈◊〉 only endeavoured, therefore must 〈◊〉 children of Israel, (according to the 〈◊〉 Ios. 5.) be circumcis'd the second time, 〈◊〉 this Ioshuah, to whose law, according t Moses doctrine, they have been circumcis •• once, but these leading them by Faith 〈◊〉 Christ in the Gospel, they must undergo ci •• cumcision the second time; by which their reproach shall only be rolled away, and their gathering together to be glorious.

YET subordinat to this, it is worth considering, that he opened himself unto this first fruits of his suffering, for the same cause he payed tribute, (viz.) that he might give no occasion of offence, that all might splendidly adapt themselves, for obedient walking, and not justle with Superiors upon account of priviledges; wherefore we should hammer our pernicious designs, and curb our extravagant affections, not as untamed heifers in a conceit of our own worth, plead immunity from law, or from premisses of Dignity, Excellency, Piety, Liberty, or Birthright, maintain a disorderly carriage, Christ presenting himself in this as a Samplar, for us to work by, as a rule to act by, as a law, oblidging us to conform, yeelding to those in authothority, and laws in force though in all things we be gratified; nor in all parts there be no necessity for them, hence he is said not to be born but made under the law, Gala. 4. whereas we are not made but born, and ought the rather to be Subject.

THIS Sun of righteousness rising in a red cloud, caveats against murmurings, complainings; having something in it, to be seen, to be loved, and also to be imitated induceing to a Circumcision of the foreskin of our heart, the badge of Gospel mortification, and teck-merion of self denyal, his bloud and name hinting at salvation even from our selves.

STEPHEN chargeth his impenitent country-men with Vncircumcised hearts and ears, by which he understands the whole man; Ears implying their hearing such doctrine as tended to depravement, Hearts; insinuating their peculiar kindnesse and approbation of it, to that height, that the eyes beheld it as delectable, the palat as delicious, the hands as prosperous, the feet as an easy journey so that heresie, impurity, vanity, iniquity, sensuality, with practice without consideration, become the love of him who is carnal, and prevails to seduce the undiscerning, to the subsequent way of ungodly folly, the whole Man becomeing prize to the Tempter, for all irregularities, the universal intendment of the Soul being Guadrat to the appetits of the corrup heart, which therefor is to be keep'd, that is circumcised above all things, Prov 4.23 by which the eyes shall let in no vanity, and the ears be stopped, that is circumcis'd, against rotten communication, the Spiritual Palla shall taste and see that God and his ways are only good, the lips shall be preserved from lying, and the tongue from speaking guile least at any time we grieve the Holy Ghost, Eph. 4.30.

WE find upon record an universal Circumcision of the whole Tribs at one time, by knives or sharp flint stones, Ios. 5. that service being omitted in their travel through the wildernesse, not, because the northwind blew not, for scattering the cloud, which had been inconvenient, as the Iews foolishly suppose, holding that wind most seasonable for Circumcision, but through their unfitness to admit the same, in regard of tedious, and uncomfortable travels, which being ended and the holy land entered, God thought it expedient no longer to be delayed, and therefore ordered Ioshua no more to procrastinat or put off, shadowing that such who would possesse Jerusalem the holy City, & spoyl the potent adversaries of our rest in succesful battels, must by faith in Christ the rock, make holocausts, that is, burn'd offerings of beloved lusts, though as near, or dear, as the skin it self, by declining from evill, and doing good, keeping the soul from rapin, bloud, covetousnesse, and wrath, solicitously by the sharp and two edged sword of the word of God, which Christ brought into the world, restraining every thought, and bring it captive to the Laws of piety and sound reason, that being a discerner of the thoughts, and intents of the heart, a divider betwixt the soul and sin.

CIRCVMCISION being nothing but a purgation of the soul from vice, which who so scruples to deposit, must not be reckoned among the faithfull, but as uncircumcised, be deny'd entrance into the holy temple, the holy Citty, holy IESVS being only King of the Iews, that is, of the Circumcision, not of the letter, but of the Spirit, not of the Body, but of the Inward-man, and the precept being given to Ioshua, intimats, that as death and lust enter'd upon all by one MAN, we are not free from either untill by his Antityp Iesus, we be redeemed from our actual, or original transgression, by applying faithfully his life, and bloud, as expiatory for sin, denying ungodliness and worldly lusts, which is a deliverance from our vain conversation; and in one sense, a being crucified to the world, and in another, Ci cumcised in our foreskin, they being; (with some, as it) superfluous and no way necessary for felicitating soul or body.

THE Hebrews say, Sem was born circumcis'd and he was happy, but that the foreskin is not necessary, is figured in the eight day, seven being allowed in proportion, and revolution of time to all in common; but the right, is that eternal day, expected by the Elect, and forestall'd already in those occult joys, which emerge from liveing Soberly, Righteously, and Godlily, in this present world, and their names being written in heaven, contemplats upon the felicity, their Spirit shall possesse the week of this wearisome world, being brought to its final period.

IT is said of Severus, that no day passed wherein he did not something that was good, and beneficial to others, and without much arguing its evident, how soon our Lord amply discovers earnestnesse, passionatly to offer himself a Lamb indeed for the sins of the world in his yeelding so easily, so suddenly to breath a vein, (as a wise Physician) for the cure of his mystical body; (now in a Spiritual) raveing and sinfull feaverish distemper; Man go thou and do thou likewise, do good, and yet more good, and by whom thou art accounted base, of them at last, thou shalt be had in honour; God incarnat having here begun, to lay down his life for thee, be not ashamed to lay it down for another, at least estimat what can be done for thy Brother, and reckon that to be a debt, due from thy Saviours stupendious humility.

WE mistake, if we conclude our selves heavenly born, untill as heaven, we influence the Earth with benign aspects, and Eight times, or days, or duties must passe over us, before we ought to repute our selves of the seed of the faithfull or circumcis'd: for in the opinion of Holy Bernard, we must first be just in our dealings with men, he who would raise high, & must build low, and Iacobs ladder had its foot on the Earth: another is, the avoiding of Fellowship with evil men, Christ was separate from sinners, and his followers must hate the Congregation of wicked doers: A third is, watchfulnesse, and observance of Enemies, Our Saviour not being ignorant of Satans devices, disappointed his stratagems, he left him unresolved of his being the Son of God in the wilderness, and of his wanting original sin by Circumcision in the Cradle, and in both prevail'd. Another is, Sobriety as becometh men, the Believers life is a warfare, and if lust, pleasure, or cares of this world overcharge that day may come unawares upon us, Luk. 21.34. Another is, patience in all things we suffer among men, for a few evill days, we must neither with Cato, put out our lives, nor with Thrasillus run out of our wits, but keeping a good heart, we shall never want a place, not to say, a whole wherein to hide our head. Another is, Humility, Our Lord humbled himself to the Death, and that the soul with Mary be exalted, Remember he visited her in her low estate, Luk. 1.48. The seventh is, Piety and Devotion, in which by contemplation the Chil of Grace, celebrating a Sabbath by resting from works of sin, and walking with God, ought not to be reckon'd a Son of Belial, but as on the eight day, declared by the Angel of a good Conscience, or rather is by the Priest of the new Testament, called the Son of God, and gets a new name which none knoweth but he that hath it, Revel. 2.17.

THERE are who will have the eight day to imply the eight ages of the world, reckoning the first from Adam to Noa, the next from him to Abraham, the third from him to Moses the fourth from him to David, the fifth from David to Christ, the six h from Christ to the end of the world, the seventh to the Dead, the eight represents the Resurrection, at which time all the true so s of the Faithfull, shall receive their true name and true inheritance, in being saved from their sins, and approved for their Sanctity; But the more sound, and far more probable ground for fixing upon the eight-day, was, because of the infants strength, being then more able to bear the sharpnesse and smart of the knife, then when newly born, and yet not after the eight day, for they growing stronger, and imagination more forcible, the pain had been greater, that time was therefore chosen, when the skin as more tender, could renew and repair it self; but it is nice, that to this day, the Iews circumcise none; but on the eight day; that is to say, never at night, however it be, it's said, that the pain is greatest on the third day; nature tending then to a healing, for which cause Simeon and Levi slew the Shechemits, according to which its given out, that the three offended in each sin, viz. our selves our neighbour and our God; the third and last is the forest, and its remembrance most dejecting, as appears from Davids confession, in matter of Vriah, and Iosephs admiration in the temptation of his Mistris.

THOVGH I conjecture not that the e ght day, was allowed for the body of the infant to be inflenc'd by the seven planets yet according to the Doctor of that Philosophy, concluding the sun to operat upon the head and heart, we may alludingly teach, that the beams of the sun of Righteousness, must shine and opera upon the head & heart of Adams Sons, before they can have a living Soul, or be brought forth in the second birth; yet, let none pin their abideing in pollution upon God, for the Sun beams shine in the Ministry of the Gospel; but many as the swine in a hot day, tumbles the more in the pudle, and what is vitiously observed of circumcised nations, as Egyptians, Saracens, that no people is more lascivious, may shamefully be applied to Christians; none being more filthy, more unclean then they, who have been washed, being the more defi'd thereby, that they commend it, yet mockingly rise not from forbidden pleasures, from condemn'd delights; Mahomet in a great measure encourageing those passions, allays the guilt of his Disciples; but being discharged by Christ, by Christians are to be the more abhorred.

THE Iews circumcised but in one part, and that part by which the whole body is most defiled, where lust, and luxury tyranniz'd and play'd rex; but the Christian must be circumcis'd all over, to extinguish, not only the heat, as by pores; but the very sum of uncleannesse, in his eyes for restraining Vanity, in his ears for debarring obscenity, in his tongue withdrawing from ribbaldry, in his hands by shutting out iniquity, in his whole person and converss, laying aside all superfluity of naughtinesse (for that as the circumcised part, may be well spared) least emasculating themselves, they walk as the Daughters of men, that is, not worthy of God, that is, not as his Son our Lord Iesus, who being to introduce a new doctrine into the Church, of Faith, and Love, got in a new day, and as is supposed the first day of the of the new year, a new name, and was called Iesus not by chance, or choice, but according to the order of the Angel before he was conceived in the womb, which fights against and impugns our old courses, pregnantly inviting to a new and holy life, for matriculating, or ingrafting our selves, in a real, not nominal, Spiritual, not political, and innocent, not blasphemous, way to the Society of Iesus,

TO work a cure against the distempers of the whole body of the Church, was the head thereof, as about this time, let bloud, and by whose vein breathing, the body becometh more agile, and every member more apt, to exercise it's peculiar office, for the good of the whole: therefore, ought all, as spiritual Eagles, (a bird who by casting her feathers, and breaking her old bill, occasions a fresh growth, and repairs her strength) to arise from old, and dead works, Mount towards the heaven in new desires, and new affections, testifying both, by new lives, unto which this Child, this name Iesus, strennously attract's, there being in it, when opened, a treasury of all riches, a ga ner of all provisions, and a ware-house of all excellencies, sounding first from an Angels mouth into a Virgins ear, nothing but what was heavenly and of a heavenly vertue, being fit to express it, or capable to apprehend it.

IT S true, we find some of this Name besides him, yet of such eminency, as demonstrated them forerunners (i. e.) typs of this Iesus, it is of the same root, and sense with that of Ioshua who was Captain of the Lords host, and possessed Israel of the holy land, another was a holy and high priest separat for expiating the sins of the penitent delinquent Zach. 3.1. And to passe the Apocriphal Iesus, who yet was a wise and prudent teacher, we have mention of another Iesus, Colos. 4. a companion of S. Paul, and fellow-labourer with him in the Kingdom of God; it was in short a common, and an honourable name among the Iews, but out of venera ion to our Lord Iesus not now used in the Church.

NAMES of old have been adopted by Friends, or parents, according to the hope conceived of the person named, or by some accident about him, or done by him; but none of these here, for our Saviour was seen by by none when he was named, nor thought upon by any when he was called Iesus, a Saviour, not from hope, which still includ fear; but from assurance that he should save his people from their sins, which untill revealed, might be unknown, even to the Angel who brought the message, so that nothing of the creature was instrumental in this nomination, but purely drawn from the benefits should accrew unto the world through him, which obiter and by the way, enforceth parents to elect such names as may import to their posterity some duty, befitting them, that their names may teach sanctity and true piety for as if something had been in that name Ioshuang, or Iesus, we read not of their sins, not of their scandals, as we do of other's; we have Iudah's incest, Solomons apostacy, Davids adultery, and Iudas the traitor, as if Salvation in the others name had transfus'd it self working detestation of prophane courses; Adam named his wife Evah because she was mother of all living, and the name Gabriel enforce h the bearer to be a man of God, the name Nicholaus to overcome the people in good, Iohn to walk graciously, William couragiously, Thomas to behold each man as a brother, the word importing a twin, such are good, and sutes Christianity, whereas Hercules, a sturdy heathen, Lout, Diana, a fam'd huntresse, savours (pardon my boldnesse) not of the font, not of the Laver of Regeneration, not of baptismal water, and therefore to be retir'd, least Mars, Iupiter, Vulcan, and other names of Baal, defile the Baptistry, the name Patience: I cannot conclude ill, but that Femal one, of Faith, in my judgement is to be avoyded, as all other that in any direct way, tends either, to sin or revieve the memories of the prophane.

WHICH evill, the name Iesus, in it's very initiatory letters doth abrogat, and cancel, improving the Saints, in all degrees, to the highest blesse of Saintship, speaking Iucundity, or gladnesse to the sorrowfull Eternity to the mortal, Sanity, or health to the languishing, Vtility, or profit to the poor, Satiety, or plenty to the hungry; in Greek it's anagram'd, 〈 in non-Latin alphabet 〉 thou art the sheep, or lamb, viz. which is given for the sins of the world; it is oft writ in 3 letters thus, I. H. S. Iesus Hominum Salvator, shewing the Salvation he brought to man-kind, and thus drawn in the body of the Sun, is it the armes, and publick seal, of the segniory of Genevah, shewing her light, to beam from the rays of this Sun of righteousnesse, her inscription about that, being, Iesus, Sol, & Scutum meum, Jesus is to me, both a Sun and shield; but others expresse thereby, his Innocence, Humility, Sublimity, he not being conceived in sin; yet under-went death for sin, and because, he, is man, is made Lord of all things.

GIVEING of names, is a sign of authority and dominion, and given by Jewish Fathers at Circumcision, as we do now at Baptisme, it's the first act of jurisdiction Fathers exercise over their Children, the Scripture shewing plainly in Abraham, and Zacharias, that the Mother hath no right to impose them, and if they do, the Father may alter them; as in the History of Benjamine is conspicuous, he being never called Beno •• , and though the Mothers name should stand, in holy writ it is to be understood by the Fathers indulgence, as is famously clear in the Register of Leas fruitfulnesse, her husband gratifying her in that particular, and not without reason, but this name Iesus was not imposed by Ioseph, who was no father, no by Mary though a Mother; but by God, who hath power over Christ as man, and exercis'd the same as a Father; before his birth, that he who is the King of Kings, and Son of God, might not be made subject to his parents; but so far as his own knowledge, discretion, or goodnesse, in riper years, should concede unto, as is evident from several places, his subjection being commended, and, oman, what I to do with thee, being expressed.

YET to condemn the obstinat and refractory, this name is not publickly proclaimed from heaven; but given to Mary, and after that to Ioseph, who gave it to his supposed Son, at's Circumcision, and by that name which his parents gave him, was he known in all the tract of his life, God in this occult way, preserving the order and honour of paternity, disallowing such, who assume the boldnesse to rebaptize themselves; and write new names which their parents knew not.

HE is by the Holy Ghost, yea by men, sometimes called Iesus, sometimes Iesus Christ often our Lord, sometimes this, and again that other name, every one of which, have some peculiar eye, to some relation he beareth towards the Church, and in all those glorious precepts for divine celebrating the Supper, that is, the holy communion of the Church, by S. Paul, he speaks of it in that style, that would hardly make that phrase the cup of Iesus, the death of Iesus, to be proper, speaking constantly of the Lord as the Lords Death, the body and bloud of the Lord, a word importing the founder of that communion, and fellowship we have with the Father, from which this may safely be drawn, that men should discreetly expresse the tittles g ven to their Saviour? It is a truth, that some have spoken of him under Epithets purely, that is, scripturally applicable to the Father, to the Spirit, to an Angel.

THE most celebrated tittles are Iesus, Christ, and the Son of God, this last, when Iews deny him, mock, raile, reprobat, laugh at him, &c. is proper to use, Christ intimating his anointing, hinting at the means, whereby he saved us, as preaching, fighting, conquering is pertinent for us; the Son of God he is called, being very God, of very God, the second as he is Man. God by assuming humanity; but his name Iesus represents him God joyned to humanity, united to the humane nature, and here wisely given, yea before haveing three times been so named (viz.) at his conception to Mary, next to Ioseph 〈◊〉 a dream, and lastly at Circumcision, for then they called his name Iesus a name majestick, a name consolatory, holding forth his Deity for besides this Lord, there is no Saviour and his Humanity also, for by it, he maketh propitiation for our sin, nay we find it i other writtings, not removing, but preventing sin; even that of robbery: for a paddist, or High-way-man, attempting to spoil a preacher, ordering him to stand, and asking what he was, was answer'd I am a the servant of the Lord Iesus, the Paddist trembling at the answer, said again, what are you? and had the same answer, and so a third, the Robber as amaz'd, forgot both bloud-guiltinesse, and covetousnesse, and called to his unjustly detained Captain, for the sake of Iesus depart in peace; and ruminating to himself whose servant he had been, in this debauch'd trade of life, being cogitabund, cryed out, Iesus, Iesus, Iesus, blessed be the name of Iesus, who hath keeped me from sin, and forsakeing that course of life walked after in the path of vertue.

LET none inquire touching the utmost extent of this name, since it's secret and wonderfull, Iud. 13.18.19. above all mans conception, and expression, having not under it the name or shadow, but the essence, and verity of all Salvation; yet know he is not called Iesus, because he saves from war, or sword, for these may be good but from sin, which can never be but ill, therefore it comforteth the heart when opened, delighteth the Ear when hearkned, pleaseth the mouth when expressed intimating, from sin freedom, and predicts glory, in place of misery; But yet, not by the aiery sound or letters thereo whether utter'd, or impress'd, for the Devil spake it to Christ himself, and had a finger in the py, when it was writ upon the crosse but when applyed by faith, and conforming to the Doctrine of him who bears it, as he who learning and studying Iesus well, proposed to himself for a Coppy, a meek man, humble man, a sober man, a chast man, merciful man, and finally, a man endued with all honesty, and full of all sanctity, which is a sweet way to make him to every man Iesu (i. e.) a Saviour, that he as being Almight God, created them, so as Iesus that is Go and man, may redeem them from this present evill world, by his omnipotent unspeakeable goodness, compassing & strengthning by his mediatory office what ever is his own within the oul & abolishing by his Royal power & Christ-like vertue what ever besides that, the heart hath contracted, & to prevent relapsing let the man Iesus be our example, and Iesus God your chief support, leaning upon him as your beloved, and the name Iesus shall assure salvation, secure heaven, not otherwise.

THE name Iesus is admirable, for by it all wonders have been wrought, and because of it all Devils trembled, it's, also amiable, sinners having by it been justified, righteous gladned, the dejected raised, and all that ever called as the blind-men, Iesus, thou son of David have mercy upon us, have been relieved: it's lastly laudable, for it's glorious, it's holy. it's new, it's exalted above every name, and the name that is given to us, for us, whereby only we can be saved, therefore glory ye in his holy Name.

REMEMBER you are his by purchase, be having redeemed you, not with corruptible things, as with silver and gold, but by his pretious blood, of which summ, he this day gave part in hand, as earnest, and payed the whole afterward, in grosse upon the Cross, and might there be not more, then a common providence, that upon the first of Ianuary there should be fewer Martyrs in the primitive persecution, then on any other in the year, each day produceing when laid together, five thousand save that; since the faithfull witnesse himself, by whose bloud their's was accepted, did, as upon that day, enstate us into the passage leading to the spiritual Paradice, by applying his merits in Circumcision, as the first fruits of the land or earnest of our forgivenesse; makeing hell to tremble as being spoyled of its Dominion, Earth to rejoice as being redeem'd to God, and Angels, to triumph as being confirmed in righteousnesse: all which passionatly excits to a confession, that Iesus is the Christ, to the Glory of God the Father, makeing his Regimen in our souls the more arbitrary, when by way of reserve we reflect upon that purpose of the Father, that every knee shall (mark the word shall) bow, that is, yeeld and submit to the name Iesus, that is, the power, authority, and Judgement of Iesus.

FROM the name Christ, are we called Christians, that implying both his, and our Unction, with the graces of the spirit, whence also came that name of the Messiah (i. e.) one that is anointed (viz) above his fellows, as Christ is said to be, Isa. 61. with gifts, not with material oyl which had been improper to him as a King, for his Kingdom is not of this world, or as Priest for he was not of the order of Aaron, nor as a Prophet for their unction shewed their lawfull successour, whereas he succeeded none, for all before him were thieves and robbers, Iohn 10. insinuating that all the Prophets were either after him, or came along with him, art thou the Christ said the Messengers to Iohn? is not this the Christ? said the woman of Samaria, that is, he who was to be the Messiah, the anointed one, and this name of Christian from Vnction is most proper for men to use, they, if believing receiving some measure of that holy oyl, the Spirit of God, which was given to him without measure, But some contrary to this name, delight in the word Catholick, and some of these Catholicks again, glorie in the appellation Iesuits and both of these scandalously use, some countries in particularly in Italy and in Rome it self, to make the glorious and honourable name of Christian, to signify an Idiot, a Dolt, a very fool, which shews their impious arrogance in boasting of what is proper to Rome, nor Romes Doctrine as now taught, the word Catholick being of no worth unlesse Holy be added, and their spiritualiz'd pride, in stamping the name Iesus, upon a few, making him the head of a faction assuming a name so glorious, so ineffable, as if salvation were only to be found in their colledges, and Christ himself to be only of their order.

GIVE us the name of Christian, signifying out hops in his Authority, and the sense of it also as heirs of his purchase, together with the obligation of it, as being bound to his doctrine, chiefly & first in reprobating the worlds vanity: for, Io. 6.15. perceiving that they would come and take him by force to make him a King he departed, next strennously to exercise repentance, for he was the lamb slain, then fervidly to exercise Charity, for he prayed for his enemies; and lastly studying purity, in the whole man for he taxed the Pharisees, for cleaning the outside of the Cup.

SO being Christians in truth let's leave others to boast of being Catholicks, and brag of their Iesuitism, we shal exult in our Lord Iesus Christ, honouring, revering, but not dareing to assume the name Iesus, there being no other name under heaven by which we can be saved; Christian including only our duty obedience; and respect unto Christ; whereas Iesus imploys his office, and benifits towards us, and therefore no project, how devoutly so-ever carried on, ought to appear under that notion in the world; and truly the interpretation of the same, being known, the inap nesse thereof, as to Ignatius Disciples would as clearly appear, as the incongruous name Cosmographers give to the Magelanican sea calling it Mare Pacificum, that is, peaceable, whereas the Pilot finds it still rageing and stormy which they are, to that degree, that they are a burthen, a curse, and cursed by the generality of that Church, wherein they so monstrously breed; and if obedience, Laws, designs, scops, give names, they are neither to be called Ignatians nor Iesuits, but Popelings.

IESVS is his name, and Salvation is his office, and our profession proclaims our acceptance of him for a Saviour; yet, who will enter a cut, or a bruise, because he hath a salve or oyntment? or break his arm upon confidence of a skilfull Chirurgeon? So no lesse warrinesse against offending, issueth from the knowledge of a born Redeemer, whom we are to use, not as Mountebanks for sale of their balsoms (viz) try his efficacy, or skill, by putting our selves upon spiritual hazards, and run risks in eternal concerns; but as wise men, avoid both danger, and infection, and either happening, consult him, as we do a learned, wise Phisician, agai •• t the impurity of our birth, unrulinesse of our l •• es, and horrour of our death, against all which he is a Saviour and ready to help, for he was called Iesus.

IT hath been an old complaint, that the celebration of our Lords Nativity in these days, hath been polluted by Pagan-like behaviour, as if by it, we had been liberate from God, Sabbaths and Temptations, and tyed to nothing but idleness, gluttonness and wantonnesse, not as God, but as if the Devil had been incarnat; and this is not of yesterday: for we find the Ancients exprobating the case with Christians, for their beholding, observing, some wanton rites of Ianus at this time celebrated; yet their zeal was attended with greater knowledge, then to raze these dayes out, or expunge them from the Kalendar; but rather their people from sin, the observation of which time being accounted by them (as it is yet, with the Churches of the Saints, at home or abroad reform'd) a godly, a goodly practice; the protestants in Holland, France, Switzerland, Germany, &c. joins in this practice with the Church of old, and we as Brethren, ought in charity not to condemn them, though we withdraw our Amen. In not consenting to that observance.

LET us (abhorring the lasciviousnesse of the Gentile, the scandalous practice of the irreligious, equally avoiding the maliciousnesse of the Iew) serve the Lord with fear and rejoice with trembling, Circumcising our selves, in our flesh, externally, by seemlinesse in our apparel, to be in our actings irreprehensible, and in our speech, that it be not contemptible, and in the Spirit also internally, which consists likewise in three, as in our thoughts that they be holy, in our affections, that they be pure, and in our purposes, that they be honest, all which is most necessary, though they may be thought severe, as was cutting off the prepuce of the foreskin under the Law by knife, importing how fast sin stuck, and how dear lust is,

BVT off it must, or we shall be cut off, r ther then which, let it go, and as about this time there was for our good a new birth, a new mother, a new Son, a new Song, a new Marriage, a new Spouse, a new Brid, a new Testament, a new Inheritance a new Sacrifice, a new Sign, a new Child, a new Y ar, we ought to have new lives, laying aside the old leaven of malice, wrath, envy, and all uncharitablenesse, going beyond, that is, exceeding the superstitiousness, not to say the righteousness, of those Pharisees, the Iews, who will not eat what is either sour, or bitter, on their new-years-day, but sweet almonds figs, rasins, as also fish, a type of that candor inoffensivenesse, that they are to shew towards all, the year after; before whom, their good works must abound and multiply, as fish in the Sea, that is, numerously; exercising our selves sincerely at all times, in the things that may accompany Salvation, and wherewith one may edifie another, unto which Circumcion of old, did morally enforce, and Christs Baptism with ours also, doctrinally proposeth.

IN the Kingdome of Portugal, there hath been for above three hundreth years, an order of Knight-hood, entitled of Iesus Christ that King being Soveraign of the order, and held in great esteem, (not to sensure the Acts of Princes) if Cnicht, or Knight, in our old Saxon English be interpreted, a servant as Iames, and S. Paul were, of God and Christ, how soon might the rude swaine, the country lossel, the clownish Boor, the whistling plowman the earthy drudge, find out a way, for nobilitating, his family and Gentilizeing of himself, in observing the rules and orders, belonging to the badge, and profession of the Gospel? Let those of Castile, passe for born Gentleman, the Bereans are far more honourable. Alexander and Nimrod, may do great, strange and bloody feats, while Paul and Cornelius, keeping their bodies in subjection least they should be cast-aways more splendidly writs their name, and with a greater flourish in the volumns of repute.

TAKEING heed to Gospel rules, holy laws, observing the outgoings of the King of Saints, even of the paths, walks and orders of Iesus the Soveraign, and Heir of all things and Kingdoms, being King eternal, immortal, invisible, the only wise God, 1 Timo. 1.17. maketh the clown a Gentleman, the Gentleman a noblesse, yea all men from the basest of Pesants, Kings unto God the Father, and younger brethren to our Lord, (that is, partakers of the whole inheritance with the Son) of which dignity if you be religiously ambitious, or earnestly covet after you shal do well; for Iesus then, in all cases, shall be a Iesus, that is a, Saviour in time of trouble.

MYSTERIUM PIETATIS OR THE MYSTERIE OF THE WISE MEN, Unfolded, and applied. For Epiphany-Day Ian. 6. Tolbooth Ch. 1671 But preached-Sunday-Ian. 8. Tolbooth Ch. 1671 MATTH. 11.1.

Now when Iesus was born in Bethlehem of Iudea, in the days of Herod the King, behold there came wise-men from the East to Jerusalem,

Saying, where is he that is born King of the Jews? for we have seen his Star in the East, and are come to worship him.

THOVGH it be said, that God is no respecter of persons; yet its to be understood, in his eternal decision and sentenceing men to happinesse, or misery, conform to the Regularity, or extravagancy, of their actions; for otherwise, he eminently signalizeth some above the masse of plebeian beauty, by signs and wonders, makeing their ingresse to, or egresse from, the world prodigious, or auspicious, by unusual occurrences; not to speak of the three Suns, which appeared when Nero entred upon government, or that fearfull comet some months before his slaughter, nor of that shining bright, before many lights of the Germain Church, were extinguished by death, as being portentuous: it is upon record, that glorious worthies, have been saluted at their births, by visions from heaven, auspicating the felicity of their government, grandour of their lives, and glory of their fame, as his late Majesty (to passe old and musty Registers) of glorious memory, journeyed from his Palace to Pauls Church, to render thanks, for the birth of a Son our present Soveraign, about ten of the clock May 29. in bright-day a star was seen to shine predicting as some then said, his out-shining and breaking forth at last, though for a time, he might be out-shined by another; not to comment, God doth not always speak by his Prophets only, but by the meteors, and elements likewise, in persons especially born for government; and if in persons meerly temporal this be, what shal indicat to the world, the birth of the King of Kings rather then a goodly star, and that in the east? by whose rayes, the Religious Magi, whether by Day, or night could spel, if not read, the birth of the King of the Jews: for as there were many new things about, and at our Saviours birth on earth, and all wonderfull, as the Angels appearance, Zacharias dumbnesse, &c. It was seemly that, the Heavens should also lift up their voice and declair, that wonderfull work of God, which lay in Iury; yet shined to Persia; coming to them who were nigh that they might be saved, and to them who were afar off that they might be redeemed; Therefore there came Wise—Men from the east, &c.

HAVEING seen our Lord born for, and circumcised by the Jew we should wrong our selves, if we beheld him not worshipped by the Gentiles: for though Salvation be of the Jews, Iohn 4.22. yet it's effects are to the ends of the earth; at first, the Shepherds adored, here Philosophers are come to adore, they directed by an Angel, these conducted by a star both from heaven, to him, who was to unite them in one unto himself, and of them so united, as living stones to build a Temple for the Holy Ghost, that is, a Tabernacle for himself.

IN a Mystery behold Araunah the Jebusit offering gifts, and David the Jew, doing service to our God, for the health of both and salvation one of another; the Gentile exceeding the Jewish spectators, in his the Lord thy God accept thee, he knowing the Israelite to have (as he had untill the Gospel was revealed) a more peculiar interest in God, so Christ was King of the Jews, that is, eminently, but not only, for he was also the God and King of that King-like Araunah, a Gentile.

ONE day, (viz.) Ianuary the sixth, hath been fam'd among the Ancients, and it's first appearance highly rever'd, because of a four-fold miracle, wrought thereon, God even the Father proving as on a Theater the Divinity of Iesus his Son: for when he began to be about thirty years of age, and baptized in Iordan, the Trinity was discovered, the Father being in the voice, the Spirit in the liknesse of a dove, the Son in the flesh, and proclaimed to be the Son, well-beloved; whence by them that day was called Theophania, the apparition of God (viz) from heaven, that same day of the next year, he at the Marriage of Cana of Galile turned water into wine, because of which, they called it Bethphania, the appearance of God in the house; On the same day next year, he fed the five thousand with five loaves, and two fishes, wherefore they called it Phagiphania, the appearance of God eating, or in eating: of this last there is some more scruple then of the other; but let him be Anathema that denyes the appearance of a star unto these Wise-men, which some will have to be shining, when this King was thirteen dayes old, others will have him two years old, however the day from this was called Epiphania, the apparition of God above or from the heavens, and this as being more sacred & more miraculous, the Wise-men seeing, believing, journying, searching adoreing and offering, have in the Annals of the Church swallowed up, almost all the other, that is, for the time, he being adored now as God; which we find not to be done in the other wonders, by Jew, or Gentile, and the solemnity by the Ancients, in all ages, is especially observed upon that account; unto whose venerable, and gray-headed practice, we shall in all humility conform, this universal Lord, and Sun of Righteousnesse, having a morning star in the East, giving intelligence of an approaching day for mans perfect Redemption, and by it good tydings to these Magi or Wise-Men, and by them to Ierusalem, and thence to all the world, whereof we our selves are witnesses; and if I speak the language f the Prophet, Arise, shine, for your light is come, I hope you will obey the ensuing charge, and lift up your eyes, and see, and then as convinced shew forth the praises of the Lord, which is also foretold, and as Gentiles, come to the light, Isa. 61.

IT was said of Solomon the Kings of Tarsh sh and of the isles shall bring presents, the Kings of Sheba and Seba shall offer gifts; its true Tarshish was never a Kingdome, but by it is prophesied, what the rich Kings upon the coast of the Red-Sea, near unto which Tarshish was a famous inland Town, should do, and what the Kings of Sheba a chief Citty of Ethiopia, and Seba, another in Arabia Faelix, both famous for gums, and pretious stones, should perform as tributaries or as Favorites to Solomon, a Preludium of that homage and good-will, which the world owed unto, and should repay unto him, of whom Solomon was but a shadow, even to that King whom these Wise-Men come to worship.

LET us veiw these holy pilgrims, and their pilgrimage; in there came Wise-Men from the East, the place they travelled unto Ierusalem, their Question in that place, where is he that is born King of the Iews? their errand with him, we are come to worship.

THEY are called Wise-Men of the east, otherwise Magi or Magicians, of old an honorable appellation, and applied not unto vizzarts, or negromancers, as now, but to the students of Philosophy and Mathematicks, observers of the motions and government of the Luminaries, Sun, moon, or stars, inferring conclusions for orderly walking in matters of regiment and intrinsick projects of state; and got that name from Meditation detecting and diveing into natures deepest secrets, foreseeing the probability of things, & were held, of old men of renown, by Indians call'd Gymnosophists with Grecians Philosophers, Caldeans in Babylon, Druydes in France Sapientes with the Latine, and with Persians Magi, who were of that high estimation, that none was thought worthy to reign, except he had studyed their art; and from their Colledges were persons taken, for being petty Princes, and governours of countries, whence, it may be, sprung the conceit of these Magi, being reputed Kings.

WHENCE they came, is not yet determined, some brings them from Caldea, they worshipping the stars, others will have them of Balaam, who prophesied of a star; There are who fetch them from the utmost parts of the earth, its most likely they came from Persia, because of their gold incense &c. of their motion it was east from Ierusalem, from their learning, there being in the Citty Susan, the Kings seat, near the Palace in a stately garden, a Philosophical Colledge of Magi, students of History, Philosophy and Divinity, with whom Daniel, Ezechiel, in the captivity conversing, and by their unwearied seriousnesse, in searching Records, and Antiquities, might arrive to the knowledge of much of the Law of Moses, the promises to Abraham, the truth of the Prophets, and of the expected Messiah, which by the weeks of Daniel might be by them now looked for; not omitting the wisdome, or direction of the most high, to those, whose acumen was to unty knots and Mysteries, qualifying them, to become tutors unto Daniel, in all humane literature, whose religious Zeal, in gratitude might bequeath some of his spiritual instructions, for their own, and others advantage, pairing off the excrescencies of their endeared studies, by his life, wisdom and visions, that they might be more intent upon that one thing necessary; whence in probability flowed at this time, their worshipping of Iesus; for they believed and therefore enquired, and therefore offered.

HAD they been called Philosophers it might have been conjectured, they came from Greece, but the term Magi, speaks them Persians, being given by that nation to persons studious of knowledg, only if the distance of Susa from Jerusalem be computed, which is 920 miles, it would be imagin'd they could not come so soon after our Lords birth, as our observance will allow, which is but 13 days: not to speak of the swiftnesse of Dromodaries, upon which in those countries men travel'd, the star might appear sometime before the birth, and in their travel, their stay in Jerusalem, something more then a year might passe; for certain it is, that Herod, according to his information of the stars appearance, slew the Children of Bethlehem, from two years old and under and this interpretation seemeth more agreeable to the text; though it may be the star appeared not, untill the birth, and hast, care, zeal, with true piety, m ght cause the journey to be expede in the alloted time, though in the appearance of the star, Herod might be mocked (there being greater slips not censured in Scripture, of more experienc'd Persons in Divinity,) the men wisely forseeing hazard to themselves, and danger to the bab.

TOVCHING their number, they being called Wise-Men there can be no lesse supposed then two, and in regard there are three sorts of gifts, some will have them so many men, & tell you a tale of 3. Kings of Evilah, where there is much gold, of Magonia where there is much frankincense, and are so wise, that Appellius, Amarius and Damascus must be their Hebrew names, Galgalath, Megalath, and Sarachin their Greek-names; Caspar, Balthasar, Melchior, their Roman names: more then twelve I have not found them to be thought; it is likely there was a train, a retinue of the most curious, pregnant, devout, learned in the Society, with the worshippers, for they put all Ierusalem in an uproar, and Herod himself was troubled when the intelligence of the Shepherds but six miles off for ought we read was not so much as headed by either.

THE heavens to David declaired the the glory of God, and to the Magi the birth of his Son, the Jewish shepherds had an Angel and tokens perswading them to belief, the Gentil Philosophers had only a star, & yet they believe, both seeing that one Christ, which was then born, and design'd a corner-stone for uniting these together; giving them his right and left hand, from the affection of his heart, both being now alike pretious to him, because as they, he is the Son of Man. The Shepherds were nigh, the Magi a far off, yet both received, he moderating the Jews insolence, because of the synagogue, and illuminating the Gentiles ignorance, because of his light, joining them, as one building, himself as the corner-stone, both beautifying and strengthning the structure.

AND into this Church as into the house, with the Magi, let us enter, he being our Lord; and saluting him, let us worship, they opening the door for all nations, as Ambassadors of peace, offering to his greatnesse; the mercy of God in Christ giving ample assurance of reconciliation, to all offenders, though Magicians, Wizzarts, consulters of witches, as to Manesseh, when so wise as to lay aside the works of darknesse, and behold his wonders in the firmament of his works, and heaven of his word, wherein they shall perceive that Christ is born, that is, the promised Messiah, in whom all the Kingdoms of the earth is, and was to be blessed; therefore in no Nation is there ground to despair.

AND though some degenerat from these their religious Gentile Ancestors, either by loyttering at home in their carnal security, purposing neither to take pains for, nor travel after salvation, or play at the door in their superstitious formal idolatry; or Debauching within, by their scandals, and impure deportment; yet having wise Preachers, experienc'd in the study of heavenly Scriptures which as the star over the house, shew where Christ is to be found; let us unite in devotion, and being faithful, with the Saints, part with whatever lust is dear and sweet, knowing it is our wisdom so to do being Christ and his Gospel are above the price of all lusts, though supposed Rubies.

LET Herod be troubled, and great men moved against submission to the scepter of Christ, (for touch the Mountains they will smoak) and Jerusalems inhabitants be in an uproar, each one about his particular concern suggesting trouble and war by changeing of Kings and Governours, upon which (in all probability) their fear was grounded; for none went with the Magi from Ierusalem, either fearing to appear, despairing of successe, or for such like cause; yet this is but the course of wordly wisdom, which being Earthly, sensual, is to be avoided by the Man of God whom neither Herodians, of ambition, nor Ierusalemits of pannick fear so far shal obscure wisdom, or occasion defiling of conscience, as to make him afraid of, or tremble to hear of Christs approach; but rather calleth, why tarrieth the wheels of his Chariot, having a desire to be with Christ, obeys that sound, of heaven the charge of Ierusalem his Mother, the Church, going forth to meet this King, Cant. 3 11. now crowned in his cradle, and having heard of this in Ephrata, seeks and finds him in the wood of the Cratch, and ark of the Church, rejoyceing as they that find rich treasure; and good reason, for he is found in Bethlehem (i. e.) the house of bread, and under that notion, implys all happinesse to his visitants; to his Receivers, the tittle of life adding Eternity to his crums, which when enjoyed, the snars of death are avoided.

AS these Magi left Ierusalem a crafty Herod, the skilfull Scribs, who durst not deny what the Scripture recorded; yet shuned to believe what the Wise revealed, bringing damnation upon their souls, the more speedily, for their base ingratitude, the more desparingly for their great knowledge the more inexcusably for dissembling with Herod; so let us relinquish and turn our backs upon those Sirens, stopping our ears against the songs, and counsels, devices, secrets, that by the wicked witty, the demure in hypocrisy, the knowing in disobedience, are laid any way, to debar us from the regular path of Gods revealed will; in persuance of enjoying that blessed sight, which is in the star light of a promise, offered to us, how difficult soever it may seem, to flesh and bloud, leaving the politick and carnal to their Interrogatories, their Questions, their fears their scruples, what may be? what shall be? rather then what is to be done? things; which is to be feared in our days, have made our Lord to go further from us then he was once, dare I name that place to be, in Egypt?

HERODS Hypocrisie made him promise adoration, his timidity made him search and ask, not where the King of the Iews, but where Christ should be born? the Question to the Iews is made in privat, by the Gentiles it's made in publick, the reply represents and infers the Jews to have answered, where our Saviour, not where their's was to be born, because they believed not in him, nor rejoyced at his birth nor travel'd to his lodging; and at this day for unbelief they are a scatter'd people through the earth, still beholding that faith published, and gloried in, unto which they are enemies, which no doubt adds to their torture shame, despondency and grief having neither Temple Priest, nor sacrifice of their own, as other Nations, yea hardly retaining their name, but by a few absurd and ridiculous ceremonies, for which being derided by all Nations, and accounted murtherers, Iesus being deemed innocent, increaseth their astonishment, and is reckoned by Travellers, the formal cause of that pregnancy or rather subtility of wit, which proverbialy, is applied unto them, their Religion putting them under a general odium, they are driven, to help them-selves by base shifts, whereby bandyting themselves against the rest of mankind, they are better studyed in malice and mischief, then other men, for which each Visier, and Basha of state in Turky, keeps a Iew of his privy Council, by whose malice, wit, experience, intelligence, it's thought most of that mischief is contrived, which is executed upon Christendome; yet at the same time, that Iew is so hated, that would I might die a Iew, if this be so, is one great curse in Turky, and he dare not, yea cannot become Turk, unlesse first Christ be acknowledged, a true Prophet, which still must edge his envy, and more ferment his spite.

IT is said one of these Magi was a Black Moor, and master-painter, limns accordingly; but I shall not swear to the truth hereof, yet there can be no danger to maintain to such who credite the report, that in our addresses unto Christ, the outward appearance, the difference of, or about things external, the clearness of the souls knowledge, or doubtings in the bosome, blacknesse of the soul, contracted by fear and horrour, or dwelling in the torrid zone of persecution, affliction, or desertion, as it ought not to deter from the embracements of our Lord, in the house of the Church, so neither in others, should it represent any cause, of interrupting their well intended progresse, in those religious duties, of prostration, or adoration, since the Saviour of the world is an Advoca with the Father, speaking peace, and shal accept of their attendance before the throne, in good and comfortable words; as be of good chear, thy sins are forgiven, whereby they shal not only be cloathed in white, but like David have a goodly and ruddy countenance, that is, be well favoured, in the serenity of a good conscience, marching forward toward their own, because desired, country, with as large strids of zeal affection and discourse; as amply how, and which way their service was accepted, prayers heard, doubts cleared, as any of them whose complexion, (i. e.) whose soul, at fi st setting out, was of a more amiable colour, or allureing temper.

ARE there not persons, who with the Scribs can readily inform where Christ should be born, and that he is to be believed upon in faith working by Love; can talk of the Kingdom of God; tasting the powers of the world to come? by many fathoms go deeper, in the speculative parts of Divinity, speaking as if they had seen the Trinity, talked with God, first take wing; and then flee, out of the sight of ordinary capacities, pronounceing words in talents of election, the Sons mission, Antichrists destruction yet in the mean time as great strangers from true worshippers, as the black Ethiopian (yea perhaps more) whose Divinity may be is no higher then the star light of dim nature, dictating unto them an, unknown God, whom yet knowingly they might worship; And should we meet with these men, we might with the Magi get a true answer and sound direction, burthensome enough also, yet with the Magi again, must serve him with solitary devotion, those Pharisees refusing, to touch the enjoyned load with one of their fingers, that is, in the least, to walk according to those impositions they in a pretended strictnesse recommend to others.

IN all Zedekia's Court, there was none pleaded for, nor pittied Jeremiah; in the Dungeon, but the black Emedm lek only, the star was unseen to the Magi, while in Ierusalem, yet none of Ierusalem goes to worship, but they of Persia only, whose gifts when baby Iesus received, he might have said, what afterwards he did, in riper years, Verily, I have not found so great Faith, no not in Israel; the forementioned pretenders to Sanctity like the Scribs resting upon notional acquaintance with things divine, pursue their own particular; and in the end conclude their peace, not once going forth to negotiat for, or seek after, the pearl of price, contained in Christ, and in his merits; and it's to be feared, that young Indian Christian, in the story, (I call him young, because but two years old in Christianity) who being asked what sin was? answered, It is a continual sicknesse in my heart, shal condemn thousands, that wonderfully can expatiat upon, it's being a transgression of the Law.

FIND we not ignorance, attended with fervid desires, of knowledge, in the Magi? where is he say they who is born King of the Iews? which is yet infinitely preferable to the knowledge of the Iews, attended with supine sloath, being but a key they put in the hand of others, for opening a door of Salvation; yet not offering to turn the same for their own entrance into blesse, discovering as the Angel to Hagar the fountain of life to others, yet dying of a desperat drought themselves; happy these pilgrims, though not knowing, yet asking where their Lord lay? happy the ignorance of those infants that dyed for him; yet inquir'd not after him, but cursed be that knowledge, that can, as a statue, demonstrate the way to the citty of refuge; yet stand still, or as the Gnomen on a dyal shew how the Sun moves, yet still remain fixed to the plate; in Ierusalem the Prophets speak are heard, and understood, but not obeyed, in Susa the star is seen, and followed, knowing more by, and fearing more for, that, then they by the other, fulfilling that of the Prophet, For that which had not been told them, shall they see, and that which they had not heard, shal they consider, Isa. 52.15.

INDEED they had considered so well, that they question not of Christs being born, though they found him not in Ierusalem, the likliest place, in the whole world for to find the King of the Jews, the Citty of the great King, and justly now expected to have been the joy of the whole Earth, their old Kings being dead, strangers ruleing, and a King of their own country born, and in it, among them, unto them, and not to be found in Ierusalem? is strange! and yet it's not strange, to see Adams Sons, when leaning to their own understanding in finding out, or searching after, the marrow, contained in the cavity of things mysterious, to be as it were befool'd, the plain Shepherds in Bethlehem, instructed from above, had broke this bone where is he? and saved much cost, care, and it may be lives, for that Ierusalem had been a citty of bloud, that it's temple was prophan'd, that the Law was corrupted, and in a word, that true Piety was banished it's gates, that Bethlehem Ephrata, where David was anointed the second time, South of Ierusalem was to be the place of the nativity was not clear, or it may be, not known; but that he was born they knew, and that he was not heeded they wondred, where is he?

Condemning the Iews, that being subjects to others (for it was in the days of Herod the King) should know nothing of their own King, whom they, though strangers came to worship, let Herod be troubled, or the Synedron either whom likely they went first unto, they say we are come from the east to worship your King, and as unwearyed we are still upon search, you that are wise, and understand these things, where is he? and knowing where delays not, the meannesse of the house, the poornesse of the furniture; yea the meannesse of the dresse, staggering them not into unbelief, and really, it's faith in the truths of God, that holds out longest, and only unbelief makes men blind, neither now nor then is the union of the Gentiles to the Tribs yeelded unto, (which might be one motive for the Scribs not to travel with the Magi) or that Iesus is the Christ, though Moses be read every Sabbath in their synagogue, in which they read Moses to Mary an Ethiopian woman, that Iaphet must dwell in the tents of Sem, though in Abraham all the nations of the Earth were to be blessed, Melchisedeck to be priest of the most high God, though Rahab the Harlot was saved, and converted at Iericho, though Iethro was Father in Law to Moses, though Moses spake of a Prophet, and speaks of the Scep ers departing from Iudah, which it was, when these men came from the east for Herod was King, and that Christ was that Melchisedeck read of in the Synagogue, offering in Bethlehem, the house of bread; the bread of life, and not of that in Iudah, but of that in Ephrata, (i. e.) fruitfulnesse, having store of all fruits, and what if I say of the Vine, to offer them as Melchisedeck; if they will encounter the Kings of their lusts; the reigning of sin within them; but all these will not do, they, yet remaining under the darknesse of infidelity, which is the shadow of death, especially when attended with tenebrous and dark calamities, which every where befalls them, yet not beholding this star, this Gospel, which is his star, newly created, differing in cleannesse, nearnesse, and in motion from all lights, the ordinances, which God ever gave his Church.

AS Moses with them, so Christ, is dayly taught in our streets, and whereas we ought thereby to grow warm in our desires, after the sense, and vertue, of the doctrine, in receiving the Holy Ghost, it's suspected, were the question put, the known answer would be returned, we have not so much as heard if there be any Holy Ghost, that is, heeded, or felt, what those gifts are, whereof the Holy Ghost is inspirer, which verily is the ground of all our sinful debaurds (viz) our unbelief, leaving off heavenly matters, if not acquir'd by a wish, a look, hearing may be half a Sermon for a whole one, is thought infallibly to do it; yea some tarrying at home dreaming as Pilats wife, waking, give good directions, thinking all as true Revelations, what their fancy, malice or prejudice, can suggest, as was that of the Wise Men to return to their own Country, concludes their salvation to be sealed, not considering that their wisdom, made them travel onward, embraceing difficulties chearfully, and that they saw not the star, untill they left Ierusalem, and that they had no vision in their sleep, untill they had sought out Christ, diligently, when they were awake: so that in earnest, that text, which most of all, grounds the Iew in his incredulity, and what they, stick most unto, in their malice against the Gospel, (viz.) neither did his brethren believe on him; may be by them, Atheistically urged but neither do his followers believe on him; and to our shame may be a dead stroak, to the point, for which they presse the former.

WE read that Simeon had revealed unto him by the Holy Ghost, that he shold not dy, untill he saw the Lords Christ, the occasion of which revelation, we find to be this, (vi.) He doubting of the truth of that Prophesy, A Virgin shall bring forth a Son, an angel stood by, assureing his not tasting of Death, untill he saw the accomplishment of that truth, whereof he scrupled; not to comment upon the story, it is sure, that inadvertence, idleness, and sloath, in things spiritual, are not attended with the knowledge of sacred Mysteries, Daniel saw the vision, & searching for the meaning; Gabriel was sent to cause him understand, when the Angel appeared to the Shepherds, they were keeping their flocks, and the star appeared to the Wise Men, at first employing their gifts for advance in learning, God deals oft with men in their own way God gave Hezekia a sign from the Sun it is given out, he was a great student of the Mathematicks, the second time the star was seen they were upon their journey, in Ierusalem they saw it not, there is time, and place wherein Christ is enquir'd, after, and not found, to seek consolation, in things terrene, is to seek the living among the dead, or as Ioseph, and Mary, among their kinsmen and acquaintance; some seek him as Herod, to destroy him, to many we may say, ye ask and receive not, because ye ask amisse, to bestow it on your lusts, there is, place and time wherein Christ is to be sought and found; Mary sought him, and found him, in the Temple, yet she was at pains three days; the woman found him in the garden, yet they sought him with tears, Zacheus sought to see and found him on the Sycamour, yet he sought him with care, and our Wise Men sought for him with care, hazzard, zeal, love, and cost, and found him.

FIRST let's know our selves to be Magi, Wise Men, own and know our selves to be but MEN, that is, flesh, such as have separated from God, worshipping stocks, and stones, and given over to direful lusts; next, let's come from the east, with Abraham, Isai. 41, preferring Christ to country, kinred, despising gems, riches, and costly Jewels, chiefly to be found in the east, which as soft beds ull the Soul asleep, makeing flesh contemn the invitations Christ maketh for entrance and do this betimes, at the sun rising of our days; Mary Magdalen came about the sun rising, saw the sepulchre, not her Lord; and being there were several of these Wise Men, let us learn the benefits of religious Associats, for where two or three are gathered together to seek, he will be found; but our meeting must be in peace for they came, and they came together, and they came together to Ierusalem, the vision of peace, for only when we are in peace, he will come and speak peace, saying, be not afraid I am Iesus whom ye seek.

OBSERVE there is not a state, or condition, wherein man can fall, but Christ hath been discovered and in it found, as in a married estate, under which he was born, though not by it, in a Virgin estate, in which he was born, in a studious estate, for he was found among the Doctors, in an Artificer or handycraft estate, so he was oft found with Ioseph at an honourable treat, so he was by Mary Magdalen, in a croud, or pent up, in a throng so by Zacheus in a Garden, so by the woman, in poverty, so by the Shepherds, in any place in Iudea, in Egypt, among the Samaritans, and lastly in the house, the poor house, the despised house, as by the Magi, yet still as condemning idlenesse, and exciting to diligence, he was found of them that sought after him.

WE have seen his star in the east (say the Magi) but whether they in the east saw it over Ierusalem, or over themselves in the east, or if it was an Angel as a star, or a star and a Child in it, is not worthy of search, or refutation, for it's, we have seen, and are come, exemplifying promptnesse, that with Lot we should not linger, when by some secret inspiration, we are warned of removeal, as Lot did, when advised to leave Sodom, but as Simeon, when the spirit excits to enter the temple, remembring also Lots wife, seasoning our selves by her salt, that corruption being exsic at in our mortal bodys, we may go forward, in our spiritual progresse, at the removing of the Ark, or moving of the cloud, it's motion being not for satisfying of our sight, but for putting forward our feet; not to stand by, but to follow after (i. e.) these Wise Men untill we see our Lord, and who shall by the noise of the worlds confusion. Jerusalems trouble, or by the beauty of g udy pictures, of appearing benefits, slight the powerfull documents of the Gospel, despise the beautiful face of an amiable Iesus, will be condemned by these Philosophers, who in duty set their face as though they would go to Ierusalem, not fearing the wrath of the King, though enquiring after another then he, or Augustus either, though over the Iews they had made themselves Kings, whereas he whom they seek was a King born, and exceeding Sapores of Persia who yet was crowned in the belly, the crown being set upon his Mothers womb, for suppressing faction, but this, was a King, and so conceived, and therefore named, before he was conceived in the womb, had a star, to indicat his regality, which they call his star as being deputed for that office, others, being made for times, and seasons, yet this, for this time, to shine, to move, to stand, according as our progresse toward him advanceth, or is impeded, and when that is done, to withdraw it's shining;

NO ways giving countenance to these two-peny, I mean Mercenary Astrologers, who pretend from the stars, to judge the futurity of events, depending not so much upon natural causes, as reasons, and deliberat consultation, seconded by providence, assisting, or mar ing the design, it were no puzzeling question, to demand if the Magi by this star ordained to signifie our Lords Nativity Solely, knew or foresaw our Lords crosses, temptations, poverty slights, melancholy, so to speak, since we read of his weeping, (not of his laughing) torture, death, burial, &c. The probability of the contrary being so evident, or apparent: This is not spoken to disgrace that noble Art, whether Astronomy, or Astrology, being perswaded that the stars are both for seasons, and signs, and works on this inferior world by natural qualities, and operations, as our herbs do growing in our garden, known to the learned Phisician, in their vertue, upon man; yet as this pours no honour on the head of cheating Mountebanks, or Empericks, so nor the other, upon them whose covetousnesse, ambition, arrogance, or other selfish interest, hath made them pry into acts of Kings, Counsels, Armies, and as they desired, have made the heavens speak, to the discredit of the Ingenious Artist, and could they blush to their own confusion, we are sure, to their scorn and reproach we have seen this star-gazer so oft, to erect Schemes, for such different purposes, with different tones, unskilful prophesies, that laying him aside, let us worship GOD in love, reverence and fear, as the Magi.

THIS King, we have not the star of his birth; that evanishing the sun of righteousnesse himself, shining with meridian luster, in ordinances, and means, yet no industry in the work of God, among us, but contemning Religion, revileing piety, scandalously by cleaving to the earth, refusing to eye the heavens, though the signs of the Son of Man, be come, wars, and rumors of wars, scarce faith on the Earth, and the love of many waxing cold. These men of the east shall rise up against us, and condemn us, who it may be repented, at the preaching of this single Star, and arising from their bed, awakeing as men out of sleep, came and worshipped.

WHAT more? all here is Mysterious Christ being born in Bethlehem, which is supposed to be the center, or midle part of the earth, that the vertue of the Son of Man might be more regularly diffused to the Circumference of the utmost bounds of the glob, and he again to be their object, as equally near as equally dear, uniting in him, who is called the desire of all nations, the impulse or star leading to the house, is that lively and heavenly gift of Faith, by which the serious, and industrious, shal be led for embraceing of saveing truths, the Air, heavens, or firmament, in which that star was, and the star it elf again, speaking as it were with a tongue Christ to be born, is the Church, and the Prophets, Apostles Ministers thereof created, that is, qualified, for that end (viz.) edifying of the Church, untill she come, to the stature of Iesus Christ. The Ethnick Magi honouring Christ more then, and far above, the Iew, tipifys the amplitude of the Gentiles conversion, and prognosticks, it shall be more then that of the Iew, Herods slaughtering of the infants to the number of an hundreth fourty four thousand, (not to be thought incredible in so populous a place as Iudea) though others shrink this full mouth'd number, into fourteen thousand, where of his own son was one, man festly shews the Devils rage, his emissaries fury against the Church of God, and of his Christ in all ages, yet as Christ was preserved in Idolatrous Egypt (in which by the by, it's said the Idols fell at his entry) so shall his Gospel out live all heathen vanities, Christianity, at last, enjoyning all Idolatry, as holy Alexander in the Tripartit did the Pagan Philosopher at Constantinople, who preparing to dispute, was charged thus in the name of the Lord Iesus, I command thee to be silent, and the Philosopher immediatly was mute, so great shall be the force of truth, of Christian verity.

THE Magi were Wise Men, Kings say some, Ambassadors from Kings, say others, how ever good-men, and who perceives not, that not Manners with Wickams motto, but Religion makes the man, the prophane haveing, but an external sign of Man hood, a Fool, a Mad-man, as beside himself, for though Reason make a man with the Philosopher, Honour with the Herauld, yet Religion is all in all with God and good men, hence these are called Wise Men.

WHEN the Magi entred the house, they found saith the Holy Ghost the Child & his Mother; it cannot be granted to them, who thinks, there was a good providence here, that Ioseph was absent, least he should have been taken for the Childs Father; since that same Spirit, that revealed so great a matter, and inspiring them in so high a way, as to adore him, did in likly-hood forestale any such surmise, yea possibly every punctilio of the conception, might not be reveal'd to them and so her Virginity not thought upon, for the scruple about the Father, might have come in their heads whether Ioseph was present or no; the Mother may be only named here, as in other places afterward, she being indeed real mother to Christ; Ioseph not named, not from his absence, but as haveing no relation to that Child before whom they fell, and worshipped, first next opening their Treasures, presented unto him Gold, Frankincense and Myrhe.

THAT which is here called worship, is in our civil adoration called homage; which in Scripture language is Kissing of the Son, and unto Kings, is a symbole of subjection, acknowledged here above customary salutations, exceeding all court-ceremony, being a paying of homage to Divinity and respects both soul and body, adoring the Word, in flesh, wisdom in infancy, the truth of the Deity, truly in humanity, the blessed Lord hideing these things from the wise and prudent, who at the birth of a King, had looked for pompuous trains, splendid attendance, stately lodgings, ravishing musick, but these men had not so learned Christ, falling down, giveing (as is the custom yet in Eastern countries) head and knee, hand, eye, and love, zeal, and true adoration, preferring him to themselves, their learning, their possessions, presenting with some of the fruits of their land, as Gold, and Frankincense and Myrhe.

THE two last being plentifully offered to God under the law, which being now finished, the reserve, and store, is returned to Christ, there being no more offering for sin upon the altar; but the Gold, typifies their trampling upon secular, or worlely wealth, in comparison of those riches they had acquir'd by his advent, which proceeded not from inspection into glasses, books, or maps; but from heavens inspiration, that giving the sign, gave also the thing signified, the Myrhe which preserves the dead from putrifaction; offered to him, is in the Mystery acknowledging both ours, and their hoped for Resurrection, to proceed from him alone; Gold the price of our Redemption, to be told down by his satisfaction, and righteousnesse, the incense (a perfume used in sacrifice with both Jews and Heathens) given to him; shadoweth abolishment of all legal offerings and diabolical services, that he (viz.) Christ may be all in all.

A King they asked for, a King they found, and like unto a King they offered, Herod said seek (not 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 g 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 it 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 glo y, for Godlinesse hath the promise, and the sinner will dy accursed.

THE Natural Sons of the Kings of Spa 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 us 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 trium 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 fo 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 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 sepul 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 F ther let this cup passe from me, he seem to savour himself, and to plead from fear, from infi 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 mee men therefore dyed he, before the thieves, becaus 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 Man; confirmed by two witnesses, not called, but compelled, he is the Son of God, said the Centurion; A just man, said Pilats wife: which under the pain of damnation, is never to be really separat from our creed, both being received, and both to be believed.

PILATS wife, his own disciples, were against his drinking, both of them haveing pitty of him, but yet he would drink haveing compassion for them; and not for them only, but for the whole world; for which he was sent to lay down his life: and as at Lazarus death, when observed to weep, it was said, behold how he loveth him, see him drinking, all may say behold how he loveth it; mark how he loveth men, of which the inscription over the CROSSE or tittle (on which the Romans declaired the crime for which the party dyed) doth amply discover being in it called Iesus of Nazareth King of the Iews, in Hebrew, Greek, and Latine, shewing the vehemency of his aff ction; for as all nations had heard of his works, Pilat resolved, that each nation should know the cause of his death, and these three languages, answering to the three fam'd parts of the wo ld, (viz) the Romans, the most powerful, because martial; the Greek, the wisest, because most learned: the Iews the holyest, because of the Law, and the Devil prompting to this Iesus of Nazareth for nourishing a grosse errour, that Iesus was of Nazareth, whence the Messiah was not to be, but of Bethlehem, that none in this respect should behold him as that Prophet, which was to come, and though sometimes that expression is used, yet it's ever unto the Iews, whoso supposed, and expressed him that way; for all this contrivance of men Gods intendment was, that all, of all nations should on the CROSSE behold their Saviour, and that Iesus was to be their peacemaker by his blood; and this to be reported, in the three quarters of the world, then all the world, that Jesus of Nazareth King of the Iews was crucified at Ierusalem, according to the Scriptures.

THIS riddle to unfold, veiw the sense of each word, Iesus, that is, a Saviour, for sin, a Redeemer of captives, the hopes of the exiled; the Strength of the labourer, Enlarger of a strai ned soul, the Cooler of a heated, and Comforter of a galled conscience, behold him, Of Nazareth, this name was given for fulfilling of that Scripture, He shall be called a Nazaren, Mat. 2. by interpretation it signifyeth a branch, one of his names, in the old Testament, and who was to build the temple of the Lord, by joyning as living stones, the elect of all nations, kinred, and tongues; s also crowned, sanctified, and seperat before, for that holy use, shewing the authority and commission, he had to save to unite, from the Father, which was fit, since he was King, a word of old pronounced Conning expressing his wisdom and skill to govern his subject by known, and established Laws, and therefore not a tyrant, deserving not so much as a censure of that people, who were Iews, Gods people, glorious in David, and to be blessed with the whole Earth, in the posterity of Abraham, they remaining faithful as Abraham; who believed in God, who now had accomplished his promise, in sending that people a Prophet like unto Moses, and caused them to behold Davids Son, by which they are the more culpable in importuning his death from a Gentile.

AT last, that cursed Nation for their cursing shall come under the Scepter of this despised King, and worship at his holy foot-stool, mourning for his wounds: for which though himself did not, yet the sun laid aside his robes of day, cloathing himself in mourning night like darknesse, rocks broke and rent assunder, because no Iew did rent his garment, at crucifying their King Mary weep'd, (not he) what the Son of my womb, the Son of my desires, while he boasted, and would not come down from the CROSS, but suffered from the Gentile, by means of the Iew, what both could inflict, for the salvation of both, Iew and Gentile, then and at aftertimes, the voice of their Brothers blood crying still, what he did at first, Father forgive them, (i. e.) for my sake for I am thy Son, for thy own compassion sake they being my Brethren, for according to the flesh he was the Son of Abraham, the Hebrew, as flowing from the loyns of Heber the Son of elected Sem, he was also the Son of David the King, and so a Iew, who was the grandson of Ruth a gentile a Moabitess, and so in fraternity to both, by Father and Mother to Gentile and Jew was he a Brother.

PRY into his holy zeal, which for Gods house did eat him up, and how was he straitned, and with desire desired, to eat his passover, his viaticum, his last-food (unlesse the Angel even that way strengthned him) sweating, untill every thing that stood in the way of mans happinesse, was removed; he not laying down, but drinking of the brook in the way, swallowing up hels kingdom, hasting runing to destroy the works of the Devil, his redoubts and entrenchments, yea all that both his hands in drawing to sin, and halling to punishment could eff ctuat, weakning the one, destroying the other, that he should no more lead captive at his pleasure, into labour and dolour, which Iesus here, not only beheld, but made entrance into, because of the first he cryed in David, I am poor and needy: and because of the second in Ieremiah he sighed Is it nothing to you all ye that passe by, behold and see if there be any sorrow like nto my sorrow which is done unto me.

YET as the Ichneumon, an Indian Rat, enemy to the Crocodile, will watch untill he sleep and leaping into his throat, descends in o his entrails, and eats out it's way, through and side of that his terrible and great foe, and so destroys him, our Iesus did enter into the jaws and through the bowels of this Devourer, liberateth himself and all believers, allowing perfect freedome in the rest, peace, and continual feast of a good conscience, in joy unspeakable, that they triumph with S. Paul, over Hell, over Death, over the grave, with an, O Death I will be thy Death, O Grave, I will be thy Destruction.

A work of great and excellent contrivance of laborious difficulties, if the number, strength fury, policy, of adversaries be respected, and the torrent which flow'd from heaven, more imbittering the cup be considered, the impetuousnesse of all these together towards Christ, in the word brook shewing how plentifull his sufferings were, and what store there is yet behind for others that come after.

THERE is a cup of red wine which the ungodly must drink up Iesus drank much, but not all, the Son of God drank deep of, but not the brook dry, yet largly of it, for it was a brook which some will have to be a rivulet flowing more or lesse with water, as the clouds more or lesse shal empty themselves therein, which though not granted, yet it may be pertinently inferred, that his suff 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 unde go that, but which heaven hath before hand determined to be done, and when all have drunk sufficiently, the brook shall be d 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 antity 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 n India, nor Padus 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 David 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 ref 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 Iehosop •••• , a far, and 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 b 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: or any thing, relating to the death of Christ had been appointed for a curse, so ineffable are the Mysteries of his CROSSE, and horrours of his suffering, and yet his drinking thereof: (that is, the enduring, and undergoing of them) exceedingly pourtrays the vehemency of his desire for accomplishing mans happinesse, which all his Sermons, miracles, actings, watchings, fastings, evince, saying still, I thirst, but at last conquered, and triumphed over the Devils and men, makeing us this day to blesse the Lord, in the house of the Lord, as did our elder Brethren in the day of Iehosophat, when fighting again t the Moabits and Ammonits in this same ground, calling it Baracha that is, blessing, 2. Chro. 20.

THE curses being removed due to fallen man for sin, maketh no death, to be, though the sinner may d , accursed, wherefore in death, the tree is, still, and may be used, though in honour to our Saviour the use of the crosse, was abolished, by Constantin the first Christian Emperour, haveing seen before his famous battel with the Infidel Maxentius, in the South, a shining crosse in the air, with this inscription in hoc vince, he conquer'd by which the Church had peace round about, Christ sent his Disciples two and two into every City, where he was to come to prepare eyes, ears, and heart for his own reception that at his comeing, they might receive the Holy Ghost, so eminent was his thirst, so longing his desire, whether in ea th or heaven, for mans benefit, for mans Salvation.

DAVID in many things was a typ of Christ and in this prefigured him also, that as the Hart panted after the water brooks, so panted his soul after God, David in Christ was crucif ed, and Christ in David, thirsted as the Hart, which beast, bearing naturally an antipathy to Serpents, first sucks them out of their holes, then rents them they again when not prevailing by force claspeth about his horns, lyeth on his back to bit he for defence roulleth on his back, and brusing them, layeth them, with which he is so heated, that he is not at rest, until he drink; the applicablenesse of which to Christ is conspicuous, who by the power of his breath commanded the Devils out of the possessed, and by lying on his back a few hours in the grave, overcame their greatest force, before which how mightily he did glocitare, pant, and roare out, that terrible cry: My God, my God, why hast thou forsaken me? an expostulation, in death, shewing the things he suffered, and contents of what we are to do, speaking this for his peoples instruction, in taking inspection in calamitous times, into the principal cause of their distress s where faulty with the thief, to say we indeed justly, if otherwise since ity appear in our tendencies to please him, then to plead with him; Remember, Lord said Hezekiah, I have walked before thee with a perfect heart: why then should I dy Childlesse? why should thy promise made to my Father David fail in me?

THOVGH with Iob for a while we suffer for secret causes, yet with him let us hold fast our Faith; as Christ, not saying, O God, but My God, my God, why hast thou forsaken me? words that discover so much of a man that, but, for, to Day, shalt thou be with me in Paradise, we might demure upon his being God; and in themselves hard to be understood; yet this is perceptible, that in strong temptations, the truth of things being hid, we judge of them, and of our own state, worse then they are, the ingemination, shews innocence to be enflamed, because it suffered; and the affluence of his sorrows so directed, as to Ecclipse in him the wonted consolations in the Fathers fellowship, which though wanting, yet he endured, his own zeal, unexpressibly irritating him, for ins removing, his teeth on the CROSSE, being set on edge; because we in the field, so greedily had eaten sour grapes.

CEDRON is also said to be black, from it's shadinesse, as being shadow'd by the mount of Olives, over which David p ssed bare-headed, and weeping; his Son our Lord was appointed for the same pilgrimage, though not upon the same ground, David weeping for his Son, who had moved Rebellion, Christ weep'd for sins committed by Rebellion, David saw something in himself; meriting that blacknesse, and therefore, cry'd: Christ saw that nothing was in man that deserved clearnesse, yet that his head might want no oyntment, and that his garments might be always white, he travelled towards this black brook, under Olives, the very place inspiring this observe, that because of it's fruitfulnesse of oyl used in med caments, and one of the ingredients of the Samaritans recipe, for the cure of the wounded traveller our Lords death is declared, proper for cure of our spiritual wounds, for strengthning our weaknesse; in wrestling against principalities and powers, Devils who may by permission embitter our waters; yet as the horn of the Vnicorn, is medicinal in healing infected fountains; the plunging, whereof by it, causing other beasts to drink securely, so application to his CROSSE, as Moses to the tree, Exod. 15. maketh our bitter waters to become sweet, our afflictions to become easy, our burthen to become light, he having antidoted their evil; by drinking, that is, by bearing of them, before us: yea by it our sins shall, our very lusts shall, have a tendency for good, the remembring of Piters sin, made him bitterly weep; yet may we not say; it made him diligently to watch, he afterward not comparing himself with others attested his own Love, not falling back again into the condemnation of the Devil by overrating of himself.

FILTH or Earth may cause ones hands to scour the better, and after washing to become the whiter, this was designed in his blood (viz.) that we should be pure, white and holy, by washing our selves therein, his bloud having that property to make our very garments white as in the vision, Reve. . hinting at that remission of sin, which by blood was obtained in the Law; As Herod therefore sought this Holy Childs life, to take it, and destroy it: let us seek his death, that is, the benefit of it, that we may live by it and in it, with as great earnestnesse, as he laid it down, for he is said to drink of the brook in the way.

IN the way, that is, walking forward, that is, takeing no rest, untill as Naomi he had setled his Church, he being that Goel, Ruth. 3.9. the next kinsman, appointed Redeemer of his Church, and by right of inheritance, to betroth the Gentile Church, as Ruth unto himself, he as Boaz being a Jew born in Bethlehem, not by pulling of his shoe, but by being stripped of his garments, yea robbed of his life: Judas lingred as did Lot, but was oused, with a what thou dost do quickly, a charge not enjoyning diligence, but evidencing impatience, wishing for, and suggesting sufferance of that, which a treacherous heart had in dissimulation contrived, and concealing from the other Apostles his treason by this declaration, least a moments stay, had been 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 suff 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 in 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 •• 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 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, sl 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 self experience, the brusing of the serpents head.

PROVIDED he come not as Iudas, to betray him, or his cause, for love of this present world the poyson whereof infecting the heart of Iudas to mercilesse treacherie, eating up the bowels of compassion, made (to retaliat his crime) his own bowels to be cast into the earth: yet, not so low, but they stand as a beacon, that we may avoid an evill custome, pilfring and stealing, the consequence thereof, an evill conscience, and the perfection of that, the place prepared for hypocrites, and unbelievers: but what Pilat said, thy own nation have delivered thee unto me, may both Turk and Pagan say of Christ the lives of Christians scandalizing the nations, through avarice, pride, interest and malice, contradicting that good confession, My kingdom is not of this world, securing, Pilat from fear of rebellion, or disturbance in his Government, by stratagems of war, or engines of State, whereas by both, we seek not only to invade the territories and dominions of those differing from us; but malig s, corrupts, de ames enviously, calling, away, away with them, who in principles of Religion, are one with our selves.

AS Iudas avarice one the on hand, o Peter's Arrogance is to be avoided on the other, ingoing over this brook, he also went with Christ, arrogating to himself, what was not in him, he seemed as the Pharisee to despise others, and gave to his Master a flat contradictory speech, in the vehemency of his supposed constancy; a warning for the strongest to say, I am weak, since his fall from the occasion of it a Woman, a Maid, a Wench, pricks the bladder of self confidence, and causes the informed to bear a low sail, least if by his example, doctrine be not drawn of humility, Pride become our ruine, as we see in those days, in which holinesse, that is, strictnesse, getting an honourable name, becomes a shelter, a pent house, for more subtile sinners, their subtilty being only in this, (viz) in a high ungrounded conceit of themselves, from which if we this day arise, it shall be good-friday; forgetting the l cks (which by many of you is eat this day as a proper food) as well as the onyons and garlike of earthly sensuality, makeing the breath of our Spiritual converse, too too ranky f ast upon the sour herbs, of lowly, and repentant considerations, being circumcis'd Israelits, and proper for the Paschal Lamb of the Gospel, compensing the d shonour we have given the most high, by sinfull, because fleshly dainties, by the sorrow and sighings, bitter reflections, from a mortified because converted soul, for denying the Lord that bought us, being first remembred by the Cock cro ing, next by Iesus looking, that is, by the sound of the word; next by meditation thereof, remembring he said, the Lord resisteth the proud but giveth Grace to the humble, as the justifying the Publican in the pa able discovers.

THE ancients in their baptism, did dip or sprinkle three times the baptized, in remembrance of the holy Trinity or the three dayes lying in the grave of the Son of man, that even in this demersion, they might be conformed to the sufferings of their Lord; and how hath S. Pa. boasted of his being crucifyed with Christ? and presseth to the likenesse of his death, for our being crucified, by keeping from the filthinesse of the flesh, and walking with Zacharias, Righteously, one hand being nailed, that is bound up against the injustice of the world, and with Elizabeth Blamlesly, the other hand detained from the intemperance of the world; making straight paths for our feet in a prudent heeding of our ways, our hearts, and sides, pierced with the spear, or sword of the word of God, and thence as bloud and water, to flow forth, Love to God charity to man, crowned with the sharp thorns of inward compunction for our folly, and of outward compassion for our Brothers adversity, beholding the solidity of this world; to be but emptinesse of a Spunge, and all it's delights as Vineger, to the teeth forbearing to drink of that Myrhe of envy; malice, and all uncharitablenesse; wherewith the world doth in extremity, furnish her prisoners and captives, as Christ knew.

THEN may the soul cry, the prince of this world cometh and findeth nothing in me, and again, Father, into thy hands I commit my Spirit: which at the bowing down of the head in giving up the Ghost by dying to sin shall cause thy soul be cloathed with the fin linnen of the Saints, and be admitted into the Paradise of joy, the body being hid, during the three days of suffering what God shall impose, labouring to keep a good conscience, and grieving for the abominations of the world; after which, in the morning of the Resurrection, by the Ministry of the Angels, meet the Lord in those mountains of Galile, whereof he hath told us, that is in the clouds.

IF any will be so charitable (as who should not) to heed and see where Christ is laid, remember he hath been laid in three Sepulchers or places, first in the Vnity of the two new Testaments, which is, as the Virgins womb; next in the bosome of the Church, which is as the manger: the third is Iosephs rock, which is the soul and heart of the elect: watch this last, and make it as sure as you can, but wake him not, by the noise, tumult or rumbling of unruly and unholy, because unruly cogitations; which are not pleasing to him; but rather provide oyntments, with Nicodemus, of Myrhe, in continence and chastity, of spiritual sorrow for all delinquencies, of Aloes, in withdrawing from such as are disorderly, and cleansing your selves from the sin that so easily besets; makeing a mixture of both these, by eyeing the doctrine of the Law; which requires inoffensivenesse towards God and man: and working them into an oyntment, wherewith to enbalm the poor members of the body of Christ, refreshing them, that their loines may blesse you.

THE Paschal lamb was slain in the evening, so was Christ, which it prefigured, giveing up the Ghost about the ninth hour, that is, three in the afternoon; he came to give light unto the world, which by his life, doctrine and miracles, he did effectuat, and none hateth him but they who hate the light, least he should detect their evil deeds; he came in the evening of the world, to enlighten the Gentiles and be the glory of his people Israel; he crossed the b ook Cedron, in the evening before he suffered, still endeavoring to have the end of things good, Iudas leaveth him in the evening Peter boasted of himself in the evening, he enlightned both, because he forwarned both favoring neither the one, nor regarding the other, looking still to the close of things, a policy, yet Christianity mantai s allowing good beginings, but approveth only continuance in good; Ind •• had a fair morning and began well, ended miserably, selling his Master, and buying his own damnation, for three pound fifteen shilling sterling, his rendition of it, not abating one farthing of the guilt, his confession at it, not assoiling the soul, for in ordinary law, the money was neither his, nor their's, to whom he gave it; being the price of the highest sacriledge, and of which as of the censures of Dathan, and Abiram God was to have been heir, and by consequence, the poor, which the consciences of the Scribs knew, and therefore laid it out upon, and for, strangers, as their own charity, he makeing no confession of his former theifts, discovered not the manner of his apprehension, h •• ged himself, a sad ending, a fearful close, a dismal evening, of such a fair day as the Apostleship presented to him.

IT is much to purchase, but a greater mercy, to secure goodnesse and grace: if therefore there be any good thoughts this day, for Christ, saying if it be so, why am I thus? with Peter, sink not for fear, with him is love and forgivenesse, with Iudas, sell him not for greed let not the cares, pelf, or trash of this world, chock that good seed, remembring that Peter and Iohn, was only sent to prepare the passeover before he suffered, the first signifieth a rock, the other grace, and such as are established by grace, in their heart, are only they with whom Christ the truth of the passeover shall be found, for (because with) the cup of remission of sin, which shall in the evening of their days, as the bloudy mark, secure them from the destroying Angel.

FRIENDSHIP of old was effiged bodily with an open side, discovering the very frame, figure and position of the heart, without which, it was concluded, true amity and fellowship, could not be secured; and is not true kindnesse represented on the CROSSE? where bodily our Lord hung, with a peirced side, not only shewing, but, the heart emptying it self unto us, pouring forth bloud, and water, not blood only, for justification, as by beasts slain, under the Law, but water also, for purifying the vessels of the young men, that they be holy, and this visibly from the heart, being sub dio, of the Brook, that is of the field, not the wells of a house, dying, that is drinking at Ierusalem, a publick City, at a passeover, a holy feast, not in the town, but on a mount, not privatly massacred, but publickly adjudged by Pontius Pilat, not in the Temple, by Tumults, least Jews should plead a priveledge, but in the open Air, by the hands of the Gentiles, for purifying of the air from the defilments of both Nations, clearing it also that he dyed for both, and is as clear as the parting of his garments which yet being divided in four equal parts, projects his merits to be open, & to be applied by many in the four quarters of the world, & that in the self same day, wherein there passed four glorious occurences, eminent passages in relation to the Church, the day of his death (though at long distance) being the selfsame day, in which Abraham was called from Vr of the Caldeans, in which the Israelits were called out of Egypt, with whom went a mixed multitude, and in which the decree went forth to build the holy City, to which the Gentiles contributed, these three meeting with this, according to the time of the passeover, and the best computation, denoteth the general influence his Death, the last of the famous four, hath upon all the world: and in evidence whereof, he would not dy a privat death, chusing rather to drink of the brook in the sight of the Nations, that is, in the way.

IT is said he was crucified, with his back to the citty, as if his prophannesse had been so great, that his face was not worthy to behold their holy Temple: but was it not (if true) a shrewd sign of the fulfilling of that prophesy, I will shew them the back, and not the face in the day of their calamity, Je. 18 & hath so long taken his countenance from them, that that wherwith they apbraided Iesus, of his being a Friend to publicans, to sinners, is now their greatest, and most ordinary employment, in point of trust, among the Turks, they being under that disgrace, that in no Nation, are they martial'd or embodyed in an army for the field; and as they alwayes resisted the Holy Ghost, and became the murtherers of the just one, still they persist in that obduration, seeking the bloud of his followers and Disciples, polluting in their desperate malice, the pure annual celebration of this our Lords death, with crucifying to death Christian children, in derision of our Saviour and oft to their own destruction, in the shedding of their own bloud as murtherers, and banishing their posterity as the vilest of miscreants as from England, France and many other places.

IT is stupendious, what is recorded touching that mystery of iniquity, the necessity the Jews are in, of haveing Christian blood, a secret not known to many Rabbies, discovered but An Dom. 1500. by a converted Rabbi of Ratisbon: avouching that they at point of death, annoint the sick with Christian blood in these words; If he who is promised in the Law and Prophets, be already come, and Jesus who was erucifi'd, be the true Messiah, let the blood of this innocent man, who dyed with faith in him, wash thee from all thy sins, and also conduct thee to Eternal life. So that his blood, upon them, among them, and by them triumphs.

AND of old, after the destruction of Jerusalem, those of Tiberias would whisper into the ears of their dying relations, believe in Jesus of Nazareth, who was crucified whom our Princes slew upon the CROSSE: for he is come, and will judge thee at the last day.

SO that yet he lives, his drinking, being but in the way Everlastingnesse or Eternity, having no power upon his sufferings; for by this phrase, Way, understand the brevity of his passion, being but to taste of death, which as a sleepy drench, a potion of popy water, had a while dominion over him, and then he awaked, to their shame, sorrow and astonishment, as the wisest of them at this day declare, observing since his death, their desolation, finding no term of their captivity, as in the other two, nor promise of a third return to Canaan, which either from policy, or conscience, made those Iews, who of late, An. Dom. 1666. had the eyes of the world upon them, pretending to a restauration, give out that they were the posterity of the ten Tribs, carried away into Babylon, who never returned, and not of the two who did, and therefore not the successors of such, who put Iesus the Son of Mary to death, which yet did not hold him, for wanting sin, whereby the dead are fettered in their graves, he first stouped, drank, dyed; and then lift up his head, it being impossible for death to retain him; because of innocence.

BVT as at his death, his very disciples were offended, that is, in a Scripture sense, stumbled at the Crosse; and it's not to be questioned, but something of doubting entered into Maries soul, as if all her hopes, memorials, relations, revelations, about her Sons kingship, Government, 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 innocen , for all his d inking, and harmlesse, though crucifi 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 rob 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, no 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 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 Centu 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 S 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 di 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 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 of the people, yet united, and agreed against him, let us, for his sake, not fal out with one another, but agree, to crucifie those lusts of envy, whispering, uncleannesse, back-biting, which war against the Church:

WE are not gradua s in all Arts, knowing but in part, and ought not to be positive in our determining, Christ is dead leaving us an example of humility, seldom found in the Chambers of the Censorious, this day we preach of our freedome from the curse of the aw: and I charge, by the Lord Iesus, judge of quick and dead, and who before Pontius Pilat, witnessed a good confession, curse not the day for us, nor us for the day, cry out rather with Tremel, that famous Iew, when demanded at his death, if he continued Christian? (Jewish converts though to the degree of Priest-hood being to be suspected) answered, in detestation of his cursed country-men let Christ live, and Bar abas be crucified.

AS Kings judge not their Crowns sufficiently honourable, without the CROSSE (shewing it's victory and conquest) be on the top thereof, judge your worth, to be of no worth, if not vir uated by the doctrine thereof, whereby as Friends, or Sons, we shal have happinesse in receiving, or understanding the nature and wealth of these legacies he left his relations; Leaving on the CROSSE Persecution to his Apostles, Peace to his disciples, his body to the Iudge, his Garment to the souldiers, if they were such, which is doubted, being rather servants to the executioners, and called souldiers, in a general way as armed and guarding him for death, the number four makeing it probable, his Mother to his beloved, Paradise to the th ef, and his Spirit to his Father, which last shall not be received, if not attended, with Mar s tears, Iohns respect, Theifs confession, Ioseph of Arimathea's a Jew, his justice, Simon of Cyrene a gentile his asistance: when Christ in his poor flock, is at a pinch, with Christs own Purity, Humility, and Love, which alone, and together, shall cause thy conclamatum est, or consummatumest, thy end, to be happy: for then its finished (i. e.) the Law, and Prophets in thy obedience, and the desire of the holy Angels in thy conversion.

BVT whereas some think Romes doctrine is here asserted, alleadging we symbolize with Papists; know it is not Romish, though taught at Rome, but the doctrine of the Church taught in the purest times that were, and of the Greek Church, that is, enemies to Rome more then we: and as the Iews, made Christs death the medium, or mean, to keep the Romans from them, and it proved the very cause that brought them, it's evident the Reformed Church might say to such concluders, (for this and several other positions and inferences,) verily, verily, one of you shall betray me. &c.

THANKFVLNES for our mercies in enjoying the truths of the Gospel, might be more becomeing, that our eyes might be towards him, for Grace, Mercy, and peace, from his merits blood, and wounds and what ever properly may be produced and effected by them, walking after that light shewn us by oyl from him the olive, in the religious performance of Borgius Duke of Gant, who seven times a day, presented himself before God praying for seven gifts, conform to that seven times, our Saviour shed blood, desireing for the honour of the Circumcision, to attain wisdom and chastity, for what he shed in the garden, knowledge and abstinence, for what he shed in being scourged, tendernesse and charity, for what he shed when crowned with thorns humility and fear what he shed when his hands were nailed counsel and compassion, for what he shed, when his f et were pierced, courage and perseverance, and for the blood which issu d from his side, god inesse and patience, that being therewith sprinkled seven times, as the leaper under the Law, he might be pronounced clean, that as Christ himself said, when I am lifted up, I will draw all men unto me; he might do that all in men, that is, all spirits, souls and bodies, being raised, that as sinners we may detest our follies, as penitents receive hope, as Iust prepare for the Crosse; apprehending with all Saints the extent of the love of God, revealed by it, answering in carriage and manners to our Saviours triumvirat, the three beheld him in the garden, having Peters confession, owning him for the Son of God, Iohns affection, in standing by him to the last, Iames devotion in fervent calling upon him, for it's said his knees were hard as a camels, by frequent kneeling in prayer. by which, despair being closed up, there shall never be cause, finally to say, my God, my God, why hast thou forsaken me.

FORSAKEN, may be Ierusalems proper name, as it was once her nick-or by-name, Isa. 62.4. once the Ioy, now the scorn, of the whole earth, formerly for her inhabitants delight, and to Forrengers admiration, her coasts furnished her with abundance, of necessaries, of delights, her meadows storing her with milk, her woods sweetning that milk with honey her vallies storing her with wheat and barley, her mountains as, high in charity, as in height, (though brassy bowelld) out of compassion heated themselves, and in case of reluctancy, did beat and knock one another that she might have plenty of mettal, for her strengthning, 8. Deut. 9. And she her self thinking it dishonourable always to take, g ve them again gold, silver, pretious gums, spices and honour, in such plenty that Israel became the glory of all the Lands, Eze. 20.6. Yet now hath not where withall to buy her self bread, save what relats to our glorious Saviour, his sepulchre, and it's temple being the greatest ornament within or without her walls; besides which, so insignificant is her po t, that when Selymus, the Turkish Emperour, came on purpose, to behold so fam'd a place, he almost disdained to take on nights logding within her avenues and quarters: her pristine, and Jewish glory, lying contemptibly in the dust, the very ground where Solomons temple stood, being covered with a Mahome an Mosk, into which if any Iew enter, he is certain to meet with death at his comeing out.

AT such a distance hath her Lord & husband put her for multiplyed adulteries, and so tar ly hath he drawn up her bill of divorce, that neither the Art, power, reason, indulgence, graets, priviledges, Heathens, Egyptians, Iews, Christians, Turks, could ever cause her have a good coat, a clear face, much lesse a fair one: Christianity was at much pains, for pitys sake, to have her restored to her Lords bed, and for fourscore years, was their Kings and Patriarchs of Jerusalem, in Jerusalem, fighting for and preaching up our Lord Jesus, but in the most perswasive entreatings, and more earnest solicitations; I mean their bloodiest, and most chargeable encounters, to preserve her, there were seen and heard almost, as many hundreths of terrible visions, astonishing cracks, and sights in the Heaven, Earth, and Air, evidenceing heavens dissent from such amicable proposals; God resolving in probability, to make her a-cast-away from Royalty, since she crucified her King, having only 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 c 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 co 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 selfseeking, 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 ha 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 Cons 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 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 tha 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, bound hand and foot, with grave cloaths being afterward to wear the same robes, not so Christ, death having no more dominion over him, Rom. 6. being swallowed up in victory, as Moses rod, swallowed up those of the Magicians, as the wide Ocean, doth the smal drop, in which it is to be more seen, as the Sun the dark cloud, which it either scatters, or illuminats.

THIS Lyon of the tribe of Iudah, overcomeing that devourer of men, even in the grave his deepest den, resolving from first to last, for conquest, in the Manger, in the Hall, on the Crosse, in the rock, their mocks, their blasphemy, their swords, their guards: for had he been possessed by the tomb, or his holy body seen corruption, after his Viniger and Gal, what benefit had men accrew'd by his death? It was therefore a religious error of Mary Magdalen and the other Mary, to come early to the sepulchre, with oyntments, being grounded upon their thoughts of finding death; whereas he was up before, to take possession of his new purchase, having so punctualy payed the contracted—for sum for sin unto the Father; thereby becomeing Lord of heaven, and heir of the utmost coasts of the earth.

MAKE his Resurrection, a question, and for once put it to probation, Davids seed, in whom the Kingdom was to be established, 2. Sam. 7. Adams sleep, and his awaking out of that, after Eva his spouse had been forming, the promise of ransoming from the grave, H s. 13. Isaac's delivery from being sacrific'd, in the old Testament, an Angel from heaven, Christs own prophesy, Peters testimony, Thomas believing in the New, doth almost overstock us with sufficient proofs: his eating, drinking, walking, talking, priviledging the expression, yea the simplicity of the arguments brought against us by the Jews, evidenceth it's reality: for if he were stole, why was he not resceu'd? If by his Disciples, why were they not questioned? and if either of these be true, how is it known to them, since the watchers declare they were asleep? what more? the order and neatnesse in disposing of the grave cloaths, the confident declarations of the pious women, and the calamities the Apostles chearfully underwent, evinceth the Resurrection to be no fallacy.

IT was attended with that power, that the watchers became as dead men, when they came to apprehend him, or to eat up his flesh, they stumbled and fell, amazed at some discovery of unexpected Majesty; but here, beholding an Angel, from heaven, preparing to liberat the innocent, it was just on the other hand to strick, as (if not altogether) dead, the guilty, and give check to unbelief, especialy when heaven is at pains to refute impertinencies, as their keeping was, since it flowed from cruelty not piety, earth also labouring, by an earth-quake, to invalidat their strength, shaking their greatest confident, that is, their armes causing them unfit to handle the weapon, their ground disableing them to stand, their authority to keep him in the grave being recalled, by a stronger then either was Pilat, or the Councill.

FOR yet once more was the earth to be shaken, and the desire of the Nations then to come, which was the Messiah that is, Christ sent to all Nations: for as at the giving of the Law their were Earthquaks, and shakeings, even in heaven by the thunder, and smoak, shakeings of the Sea, at the makeing way for his people, so once more he will, as in Christs suffering, the sun was darkned, the rocks rent: here at his rising, there was a shakeing of hearts, upon earth, and moveing of Angels of heaven, some being shaken out of their dumps, doubt? fears, and sinful carnal condition: others, not desireing him, being shaken out of their wits, out of their lives, out of their armes, and justly, having refused him whose face was lovely, and society desired, by all Nations, by Angels, and Men unto whom they should run, as the camp to the standar , as the eagles to the carca e, bringing as subjects to their Prince all their desireable things, offering unto him not only of the best of the fruits of the land, as gold, frankincense, and Myrbe, but the choisest of their hearts, as love, fear, joy, obedience, which all Nations ow unto him, and the elect have payd, being shaken with the wonder of so great a mystery as his death, and rising again from the dead, which the unbelieving Iews denying, and mercenary Souldiers, striving to obstruct, he that sitteth in heavens, did laugh at the confederacy, and said in spite of them in the morning of the Resurrection, thou art my Son this day have I begotten thee.

THE mountains skipping like Rams, and the little hills like lambs, to respect him in his exite, from the grave, and prepare his people to admire, believing his heroick atchiefment, of subduing Hel, and Death, curbing by it, and shakeing their insolence, who cry'd, we have no King but Cesar, and said, crucifie him, crucifie him; but on the other hand, comforting his followers, with a fear not ye, for I know that ye seek Iesus, he is not here, for he is risen so that the Church may salute Iesus, as the Angel Gideon, the Lord is with thee, thou mighty man of valour. Judg. 12. for hath it ever been heard, since the beginning of the world, that any wrought wonders in their death, or that wonderfully raised himself again to life, Iesus excepted whose Resurrection is the sine qua non, of the joy, in all believers, the living having no hope, no comfort, save in it, and by it.

IT was refreshing news to the eleven, and unto these two, unto whom he was seen in breaking of bread, and so much the more cordial, was his perception, that he was at first concealed from them, having wrapped up the face of his Humanity, in a skreen by the power of his Divinity, which no sooner drawn aside, then they behold the Lord that bought them, which brought new life, and vigour to the heart-broken, and doubting Disciples, breaking that silence, which for grief had been more then half an hour in the heaven of their society, where sorrow had caused mutenesse, about fourty hours, (for so long it is reckoned he lay dead) Adam after the ejectment from paradise, is never recorded to have spoak, and after the second had admittance, we can find among the Apostles little mirth, but now all preach, and teach Angels descend, women walk, Peter and Iohn run, the two talk: whence the Church of old, this day sung the Psalms of Invitation, inviting all creatures to praise the Lord, because Iesus who was crucified, is not here, (viz.) in the grave, but risen, come said, the Angel, see the place where the Lord lay; affoording matter for deep contemplation, Iesus, discovering the truth of his being Saviour, who was crucified, a holy abridgement and true repetition of his passion, He is not here, discovering the truth of his being dead, and his once being there, come see the place, where the Lord lay; by Lord, acknowledging the soveraignity of Ies •• , and by the word lay, enforceing a belief of his 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 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 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 Christi •• 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 conve •• 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 ly 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 Heli 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 Chu ch is now beheld, to have been but made the pu 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?

FOR s unhurt with torture, how have the heathen and Iews been braved, and outbraved by Christians through the hope of the Resurrection; Paul was thought 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 sl 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 egress from the prison of the grave, testifying a discharge, and ma s ass ilment: whence still to our being condem 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 Chr st he himself obtained, the day book of his sins being crossed and the head of his adv 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 Fa 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 execu 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 fl 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 h 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 for een being invaded by sudden incomes from above, as by a troup, before t e Lord him elf come to pul down, and to destroy, to sentence, to condemn; with Mary Magdal n, they cry, who shall roul us away the stone? of our sadness sloathfulnesse, ha d-heartednesse, and bitternesse?) wretched m 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 de 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 Adams ff 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 s 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 hereaf er to be 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 Scrip u al; and the Resurrection falling upon the Pasch, ra 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 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, backbitting, 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 redr 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 the sweet relish of reconcilement to his Lord after the sour and bitter herbs of his tears, and undissembled sorrow.

WHICH yet the tydings of the Resurr ction communicats to all who remember, and genuinely confesse, their fearful falls from a fair profession, their frequenting the company of ungodly scorners, biasphemers, without a check o abhorrence of their crime; lastly who by the crowing, or rather sounding of the Gospel, minde the errour of their ways and accordingly renounce forbidden pleasu es, for if by that the sentence of death be past upon the Soul the Resurrection like the Prophets lump of sigs cureth the boyl, and by signs from heaven, assu es the prolonging of his days; his going up unto the Temple of the Lord, d scovering the line of his years, hereafter shal run pararel to eternity, of which the promise of Canaan was bu a sign, and the certainty, the dying fruitlesse, or childlesse, mad had, of having seed raised up unto himself, by his brother, or next kinsman, in Israel was a dark representation.

NAMAN was perfectly cured by his washing seven times in Iordan; and likewise was the leper cleansed by being sprinkled seven times with blood; by the same number, in appearing unto his Disciples, did Christ cure, heal, and remove, the diseases wherewith sin, and his passion being misconstructed had infected their minds, and perplexed their souls about thoughts of him: creating in them, (and by that shewing his purpose towards all converts for the future) such graces by seven times manifesting himself, as must be had of the Spirit, for more fixing of the Soul, in it's doubts and spiritual attendance; as first of the fear of the Lord, in appearing to the woman, for they were affraid; next of the love of himself, for he appeared to Simon whom he knew (as he knew all things) loved him next the Spirit of knowledge, when he opened the Scriptures unto the two going to Emmans; of Might, next, in his opening the door, when he appeared to the eleven; next that of Counsel, when he advised to cast the net from the right side of the Ship; and of understanding, while he opened unto them once more the Scriptures: and then of wisdom, when they saw him taken up where he was before.

THOVGH there are, who subdividing some of these again, will have him to represent the mode of that assurance, he yet bequeaths to believers, in the vertue of his Resurrection, makeing his first appearance to Mary Magdalen to be the comforts he principally intends, to the most noted, if mouthful, and penitent, offender, his being seen of those women returning from the sepulchre who held him by the feet, mystically to discover his acceptance of the meek and lowly, his beeing seen of Peter, either as he returned from, or entred his grave, or in the place where he did weep, manifests his intentions to the willing and obedient: for Simon by interpretation is obedience. Again he appeared when they were gathered together for fear of the Jews, shewing the happinesse design'd, for those who unite in one, and his zeal, to be found of them who sought him.

ON different daves and times he appeared also a when Thomas was present, hinting that the unbeliever at last shal increase in faith, and afterward as they were fishing, typifying, that abundance of converts should by their ministry be gathered to the Church; yet not by their labours or studies, for they had toyled all night and got nothing but by his blessing, accompanying their pains, through obedience.

HIS Disciples saw him on a m unt, it's thought Tabor, where he was transfigured; and how have comforts been multiplied upon retirednesse for religious contemplation? his upbraiding the eleven as they sat at meat, is but a lesson construing his call to sinners at the eleventh hour, for though such be suffered to dwell in sin, they shall in mercy be reclaimed, and their wisest acts not being done in love, and fear to God, shall be by themselves deemed foolish and unwise.

HIS last appea ance, or being seen on mount Olivet, shadoweth, that the o le of m rcy, given to the merciful, shal as a scale be a means to ascend up, or as l mp light, shew them how to work the work of God burning in, or carried unto them by the conduits of earthy vessels, that i , earthy enjoyments, which as a ladder shal more fit them for easy accesse unto heaven godlinesse haveing the promise of this life, and that which is to come; and giveth more Grace.

BY the way observe, that Christ, first of all appeared to women; blameing such, who rant and curse at that sex, as being Mother to sin; whereas had they been in Evah's happinesse their felicity may be, had been sooner forfeted for a cup, then hers was for a bite; but such ought to understand, that God is wiser, then Satan, and stronger too, and hath now made that sex to intimate the world to be redeemed; and that unto men, moving them to tendernesse thereby, our lapsed estate being wholly restored by a woman, by women, out of a garden through the report of an Angel, Christ and believe acting together, making our Salvation more sure and better grounded, then when it stood either upon Adams, or Evah's behaviour.

MARY Magdalen a notorious sinner saw him first, why then should attrocious crimes in Male or Female deter the affected, from accosting that throne, where mercy sits, and benevolence invits, to crave a remission? in her saying, unto all be not affraid; & not resting there, ordering them to proclaim his rising to their, and to his Brethren, that the womans blot of the fall might eternally be obliterat.

FOR though first in the transgression she is again, and first also, at the Resurrection, the history whereof, when read, we shall find that women as most deserving, were first comforted and employed; for, when men thought it good to sleep in a whole skin, were they laying out their money, watching from sleep, hazarding their persons, to anoint his body; not fearing, but undervaluing the sword of the keepers; these women saw two Angels, yet it's thought he on the right side, cloathed in a long white garment the same it may be who rolle away the stone, said, be not afraid, I know whom you seek, &c. a d the right, is the hand by which the Church is embraced the hand of nimblenesse and action, without which support, the present whitenesse, or seeming comforts of this petishing earth, might fascinat, and bewitch the heart into flaunting purposes, were it not told that the comfort we seek, is not here to be found, or deject it into desponding and fearfull meditations, were it not informed by the power of the Resurrection, where Iesus, a Saviour, might be spoke unto and treated withall.

A Doct ine never capable of infirmity, or old age (which is darkly seen, in the Angels appearing as young men) still enlivning with fresh supplys of grace, and ordering a retreat to whatsoever thought, amuseth, or amazeth the inquisitive or self-s arching heart; causing it still to be cloathed in white, by the vivifying robes of celestial purity, and contrivances of real and forestalled heavenly joy; the prospect whereof in these womens diligence, dischargeth wallowing in carnal ease, pressing to a speedy rising, even in the dawning of the day, from the soft bed of sensuality, to that more soul comforting exercise of searching after our Lord Iesus; enstating our selves in his favour, by unguenting the body of his poor, crucified, and traduced members, since he himself, now as wel as then, needs neither our Spices, nor oyntments, that is, our alms, charity, and beneficence.

YET let heaven behold us at some cost, in preparing spices and oyntments, at the charge of self denyal, with discretion, zeal and rais'd devotion: for unto those is oyl compared; and if Demosthenes thought men were likest the gods, when they did good; sure we may affirm, they are very unlike Saints, but exc edingly resemble the Devil, who will not do good to Gods poor, nor (pardon the expression) to Christ their God; when he seemeth poor as here he did, to the holy women, wise Ioseph, and holy Nicodemus, who teacheth, to r fresh and to preserve in vigour, to keep from decay; and to comfort the soul now of Christ, by the oyntments and embalming Spices of sins mortification: for as he dyed, by, so he also dyed for, our sin; and by Ointments of praise, gratulation and thanksgiving, we prepare for him the rather, that he rose again, or was raised, for our justification; which if not accomplished, you are yet in your sins, the discharge not being procured from God, the true and just creditor then are we under the power of the Devil, and heirs of hel and damnation, being children of wrath; but if Christ be risen, nothing of all these, to discover which, an Angel was sent to roul away the stone from the sepulchre, as the Iudge ordereth the prison doors to be opened, signifying to spectators, to believers heaven to be reconciled, and the work of the Resurrection to be perfectly wrought without the power of Negromancy, which might have been objected, had he, immediatly with the witch of Endor's gods, rose from the earth.

HENCE that inference is good, the Spirit shall convince the world of righteousnesse, because I go to the Father, (i. e.) I go to the Father, therefore I am righteous, for in his face might not I look, having had by him sin impured, if I had not compleately satisfied for the same, and done every thing to perfection, which I came into the world for, which was to take away the sins of the world, which being done, I am righteousnesse in my self and the Spirit shal prove me to be right unto all, because I am gone to the Father; wherefore he rose in the dawning of the day, the clouds and darknesse about himself, the darknesse and clouds about the souls of men being scattered and gone, the Sun of Righteousnesse with healing under his wings (a metapho ick expression from the spreading of his beams, and stretching forth his rays, as wings) covering us, and brooding over, by his warmth, ou young graces, for their strength, and healing our old sores, and festred boils, that we might not be darknesse, but light in the Lord; no as lepers secluded his congregation, but as his symbol had been like that of Maximilian of Bavaria, he brought visible testimonies of everlasting reconcilment from all in heaven, towards all on earth: that Duke gave in a field, two Turtles, standing on the brim of a cup, on each side of a lance, which was adorned with a Crown su mounted by a Cross, illuminated from a glory out of h aven, all upheld by two right hands complicated, or joyned together, issui g out of the clouds, with this motto Concordiae ae ernae, as if by the support and Union and of the two natures, there were a cup of Salvation offered, now to dove: like innocents, shining from heaven by the Crosse, offering a crown of glory, in laying a side Hawk-like ferity, and uniting like kind mates one to another, since amnestia, or oblivion like, acts are passed in heaven, towards us all, which is made out beyond demonstration by our Saviours going to the Father, by his rising from the dead.

DOTH ot the Holy Ghost, presse in divine writ a life Godly, Holy, and prepared always for heaven, in forsakeing the unfruitful works of da knesse, upon and from, the doctrine of the Resurrection? as if those, who looked towards it, should not look behind them, least they be concluded not fit for the Kingdome of God, but love s of this present world and catere s for the flesh: seeking to fulfill the lusts thereof, to mortifie which, how incredibly rigid hath been the abstinence, and how strangely fervent hath been the prayers of the Ancients, in their Quadragesimal or Lent-devotions? in them menting their own and their brethren's excesse, in their voluptuous embraces, studying to live unto piety, not luxury; refusing oft to pay Nature her just debt of a iment, and food, for her too oft debaurds, makeing this feast a spiritual Pasch, truly passing from darknesse, and it's works, the deeds of the flesh, to the operations of the Spirit, the renuing of the Spirit, by putting on the new man after God created in righteousnesse and true holinesse; perswading, by the sanctimony of heir carriage, others to receive impresses of the beauty of holinesse; beholders admiring their love which wrought them unto an imitation of their deportment.

THOSE that rose with Christ appeared unto many giveing infallible tokens of their leaving the Society of the dead, whether Adam, or Iob were among them, as some sa , I know not; yet his is certain, that their Resurrection mystical is to be questioned, whose acts do not quadrat with those ru es of blameless and spo lesse behaviour, by law expected, and in con cience also resolved upon, by such who really are influenced with, and by the power of the Resurrection animated to things above: We hear of the perverse, surly, morose lives of many, but such as are risen with Christ are doing good, and walk charitably with all men, tha such who are without, (that is, out of the Church) as Pagans, Turks, ew , may be won by their good conversation. We see many puffed up with impudence; and arrogance, but they are cloathed with humility; multitudes say, come let us eat and drink, for to morrow we dy: these are temperate in all things, and not knowing what a day may bring forth, dye dayly, a number grumbleth mu mu eth, repineth, at this and the other Crosse; at this, and the other, fancied calamity; these posesse their souls in patience: too many assemble in Troups, to Harlots houses, are whoremongers, Adulterers, these bstain from the very garments spotted with the flesh, How numberlesse are such, who curse, rail backbite, snarle at their Brethren? & like dogs swear, that is, snarle, & grin at passers by, these honour all men, pray for all men love the brethren, giving Religion a lustre, and really beautifying the cause of Christ.

AS the Iews fondly teach, that only the Godly, shall rise at the last day, we may truly pronounce, that the Godlesse, are not this day raised, the communication of those two who went to Emmaus, discovers the truth of this, who though sadned at their Masters Death, yet were not Spiteful at the instruments thereof, speaking how the chief Priests and the Rulers, delivered him to be condemned, without any other epithet, expressing rancour, there be who will have these, Luke and Cleophas: Luke, is rising up, and Cleophas hath glory in his name: and surely the rising from darknesse and deadnesse, with the desire of being glorious, is to go to Emmaus which by interpretation is desire of counsel: and how happy were it, if this age would advise with and about it self, touching the verity of Christ, and Him risen, together with the duties d pending thereupon; leaving Ierusalem and all its g udinesse, to walk those sixty furlongs Morally; these two physically trod, it is a number arising from multiplying of ten by six: The Ten Commandments being appointed by IEHOVAH, for the rule of our Actings, and the renouncing this present World, amending our Lives, crucifying Self, voyding Hypocrisie, keeping of the Heart, w tching over the door of our Lips, being the six paces to be observed in our going over the moral Law, We cannot chuse but have Christ with us, and our eyes to see Him with great oy, where now because glorified He shal not only eat bread with us, as in the History, but shall sup with us, and we with him, as in the Revelation; unto which a serious reflection, and deep medita ion upon the Cross, and sufferings of our LORD, this passage examplifies to be a fertil-mean.

LAY your ear to the holy Communication these two had, and it's properly a devout imagination, to conceit Luke speaking, Brother Cleophas, can you forget the clamour of the Priests against our Master, when Pilat was determined to let Him go; how they cryed, away with Him, crucifie Him, not this Man, but Barabbas? yea a murtherer; whereas our Master, shed no mans bloud, but went about doing good to every body, and that in such a way by commanding, praying, advising that I should have sworn he had been the Son of God, whereas now I conjecture his Fa her ha smitten them with blindnesse, as he did he Sodomites, with Hemroids, as the Philistens, with fire as, did Elisha the Cap ai s o s me other way had been found, as by a v ice from heaven, for his sons delivery, but to lay hold on that tattle of his appearance to the women, is to be swallowed up of errour, Luk 24.11. their brains, their early rising, their ea hath certainly disturbed them, and made them fancy they saw, God knows what; and as some think, the bells Cl •• k.

Dear Brothe might Cl ophas say; I should almost be of y ur mind: but when I remember of Lazarus (whom you mind me of; for you know we heard a voice from Heaven) I s y, when I think upon him How fresh, how well-coloured, he was raised; by a Loud, not Che ping voice, with words we understood, not dark Phrases, as Conjurers and Charmers 〈◊〉 to do, I must conclude him to b the Son of God, though I confesse, I marvel he wrought no miracle to save himself from sc urging, from dying, and since he said he was King of the Iews he came not down from the Crosse, that they might believe, this I confesse sticks with me, this I am sure of, if he be alive this day, he will be so to morrow and next day also, and we shall see it and know it, his goodnesse, sweetnesse, kindnesse, and merciful disposition towards all in distresse, but especialy to us, makes me confident, he will not conc al himself long, but will come unto us; and God, who in the simplicity of our heart doth know we followed him, not for any lucre we got by it, shal setle us in the truth at last, and reward us according to the integrity of our hearts: therefore be not affraid, at our return we shal know more, and your bells clink may be retorted unto, & turned by a Crosse Proverb, before the lame post, make much of one, there is few good; a true axiome and holds here, the women being of excellent endowments formeth hope, of future comfort by a certainty of all things.

SVCH communication administrats such grace, that it is no wonder, if the fiery chariot of Religious gifts, hasten to come down for conveying the heart aloft, and the Spirit, as at Pentecost to come with full information of all s ving truths, takeing the Scalls of doubtings, from the eyes of the mind, as Saul did from those of his body, makeing it to be known for a truth, that Christ is risen indeed; and if he should seem as though he were to depart, in the coldnesse of the heart to those conferences, then be instant with thy Mane obiscum, abide with us, Luk. 24.29. the evening of thy dark, and cold surmises, clouds, temptations, and other perplexities, being approaching; and if serious, he shal continue to the end, and make appear, that he is no stranger to thy affairs, but well acquainted with whatso-ever hath, shall, or can, befall thee comforting thy soul in all, and all because of the Resurrection.

IT was a Iwell expression, that fell from the mouth of the golden-mouth'd Father, that at the Sun rising upon the day of the Resurrection, it was defraying of just debt, to begin teaching of brotherly kindness, and charity, applying the power of the Resurrection, for cementing the hearts of men one towards another: it appearing to unite God and Man, yea gloriously procured it; but how can these things be without a conformity to his death? Not such as is fabled in the Legend of that Popish Saint (Francis) who is said to have the print of the nails and spear in his feet, hands and side; or such either as is recorded of the herb Granadille in America, in which (if we believe report) the instruments of the Passion, to the whip, the piller, and the thorns, are visibly seen in the flour, nor it may be with St. Paul, to have the wales of the persecutors rod, upon the flesh, the gore blood lying, and not cured in the blewness of the stripe upon the skin: the Fellowship of his suffering, even to his condemning by Pilat, being to be answered by a severe sentenceing our selves, singling out every sin, and processing it before the barr of Conscience, according to the judgement God makes thereof; causing execution to follow, with as much Zeal, and as little delay, as did the Jews, after the Governours sentence, of of which take one Coppy in record.

Take you Iesus of Nazareth a contemner of Cesar, and one who calleth himself the Mes i h as hath been proved by the Testimony of his own Nation, to the Common place of execution, and in derision of his Kingly Majesty fasten him to the Cross: but to evidence the uncertainty of this History, ake it as another Coppy sayes, it was I Pilat President of Ierusalem, adjuageth thee Iesus of Nazareth for making thy self a King, and for calling 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 un ill thou die wave •• g th 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 Maker dishonour, and our own disquiet, Redness of eyes, Deadness of heart, Fury in face, wounds in the side, Death in the fi ld, moving on uproar, wandring thoughts, as posts runing to and fro, abbetting every lust almost to u pardonable transgression; in that sinfull stayedness, as if because of Impudence, Corruption had b en of God, for which it is to be adjudg 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, sl 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 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 n the third day to raise us up, we bearing our Cross in sincere sorrow: not comming down from it, by consu 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 (sle p •• g) hat is resting in the se enity of a good Conscience, looki g for that hopefull assurance of the Resurr ction and blessed hope of the fru tion of the Spirit of holinesse with H avenly mindedness; in which, as by A 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 ar 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 B •• que savour, or re l sh of the most delicious or 〈…〉 , from the most artificial cook, c u d replenish, sa isfie, or fill the emp y, because no 〈◊〉 , entralls of one Deceas'd; Bu t at Spirit of Holiness, which ai •• d up IESVS, shall uicken this mortal body, and giving i a living breath, cause it become a living soul, hungring, and thirsting after righteous 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 Ingenuous 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 re 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 avishing sentence, the Father hath forgiven thee, thy iniquity is taken away, thou shalt 〈◊〉 die.

ONE Thief must be Crucified, that is, thy decei full Heart: another, must be peni 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, an 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 Scripture: A Sabbath also interveening, in which it is observed, ther was never Man raised, either in Old or New Testament; and CHRIST being the Hea of the RESURRECTION, shewed in this a purpose not to disjoyn Himself from those before risen; but to continue Communion chused another time, which was the third Day; Leaving the Sabbath, I might say Saturday-Sabbath, to rest with His Grave-cloathes, as never more to be used; and (a we learn from the Current of Antiquity, from the Vniversal practice of the Church, in times, in, and so near the Apostles, that the head of the Institution is not found, (making it the more venerable) though some factiously in our •• yes rant at the observance,) designed the Day of the RESURRECTION for solemn ppearance before the Throne of GOD, hich was so rever'd, both weekly, and annually, that the Precepts, 1. Cor. 5. Let keep the feast, and that other expression, •• . I. I was in the Spirit on the Lords day, by many understood, to belong to the early Feast of the RESURRECTION 〈◊〉 observed.

REMAIN not therefore with Lazarus the Grave-cloaths of sinful custome four yes, by thinking upon, likeing of, by doing, 〈◊〉 then continuing in the acts of concupisence or, such, no doubt, stinke in the nostirles of 〈◊〉 , and shall be killed by Death; but rise 〈◊〉 third day, that is, this Morning, with ur LORD, and appear unto them that ow you, talking of the Kingdom of GOD; 〈◊〉 walking in the Holy City, and be more •• rious, more sublime, more majestick, 〈◊〉 before, as Ioseph was, when he was taken 〈◊〉 prison, and as IESVS was, when He 〈◊〉 from the Grave; that Christian being Christian, who is not conform to the 〈◊〉 , suitable to the RESURRECTION CHRIST, which we shall be, if we rise, and talking, salu ing our Brethren with Peace, and again peace be unto you; that they m y perceive we intend for Galile, forsakeing terren desir s, there abiding now Faith Hope, and Charity: Faith in the RESURRECTION of the flesh, Hope in the expectation of eternal life, and Charity in the holy catholick Church, expressed in our Creed, by the Communion of Saints.

IAMES of Aragon, upon his Conquest of the M jorca Islands fancied, and created an Order of Knight-hood, called, of Redemption: their service peculiarly respecting liberation of Prisoners and Captives, thei habit was alwayes to be white: Is not ou IESVS appointed for deliverances? an did He not by entring into the Prison of th Sepulchre, say to each of us detained under ig norance, force, and fraud, what the Ange said to Peter, Arise up quickly, cast thy garment about thee, and follow me? Act 12.18 Abiding no longer with the possessed amon the Tombs of the Dead, Graves of lust no Iayls of sinful custome, let us go forth wit Him who is, so to speak, Soveraigne of tha Order, other Redeemers, in comparison 〈◊〉 Him, delivering from a flea-bit, he shiel ding from a thunder-bolt, a sword, a poyson 〈◊〉 arrow, a burning fire, a aging Sea, a inging Serpent, a roaring Lyon, and a •• wing heart-worm, assaulting all at once, without hopes of rescue, except from His Almightinesse alone.

BVT how justly doomed are they? who eing once freed will run the second time to 〈◊〉 stocks? who being washed and shaved with Ioseph will return to their former ench? polluting themselves afresh with he noysomnesse of dung-like-corruptions; allowing in the myre of ungodly chambering and wantonness, drunkenness and excess; aining th se Vestu es they have put on, in embracing Gospel-Truths, Swine-like lying down, in the pond, pool and puddle of fil hy conversation

WRITE rather after the Coppy of the •• imitive Christians, who in this Feast of the RESURRECTION, and many dayes after, refused to, or did not kneel in Pray r; judging that a more sorrowful posture, then was ad quat, or fit for so joyful a season, is their frequent Allelujahs expressed this to be, but stood; the LORD being risen, as though their joy, chearfulnesse and zeal had perfectly assured them their next motion should be toward Heaven; It was Christs Pasch, for He left the Dead, they expected their Pasch, and being ready for the Father, stood as alive, frequenting the Holy Communion, the pledge of Eternal Salvation: Young Converts appearing in Church, cloathed in white Raiment, the badge of that purity acquir'd in their Baptisme; of which Sacrament we partaking, let us keep this Feast with holy Innocence, bat ing the Garment that is but spotted with the flesh; our news and tydings, our salutes, and complements being as theirs was, The Lord is risen.

THE Answer in our Lives like theirs also in Words; The LORD is risen indeed.

MYSTERIUM PIETATIS, OR THE MYSTERIE OF THE ASCENSION OF THE SON of GOD, Unfolded and applied. Holy-Thursday, May 20. High-Church. 1669. Ascension-Thursday, May 20. High-Church. 1669. JOHN VI.LXII.

What and if ye shall see the Son of Man ascend up where He was before?

IN the History of the holy Gospel that express exactnesse of method and dependence, in answering and questioning in other Arts studied, and required, is not alwayes to be found; Our Saviour who knew the heart, to detect the deceits therein, answering oft according to them, for confutation, and discovering, ra her then conforme unto, or observe contexture of words and purposes: Among which, these words are evidently to be seen, where speaking of, and proving Himself to be, the true Bread, which came down from Heaven, inferreth thence a necessity of the Jews eating, that is of believing upon Him, and from Himself perceiving their murmuring at the impossibility, or absurdity of that matter, demandeth, What and if ye shall see the Son of man ascend up where He was before? Whereas of his ascending up, there was no preceding controversie.

YET as there is a secret digested Art by the wisdom of the Spirit, in the compileing of that sacred Record in general; so there may be avowed a hidden connexion, even of these words, to the former: for His assertion of His coming down from Heaven, implieth evidently His being there, and that He was there, He proves by His Descending thence; which words when the Jews were offended at, to enstall their admiration, and heighten their wondering. He proposeth His What and if, &c.

A QVESTION which proposeth ground for, yet expecteth no answer, prophesying of, though but supposing His ASCENSION, and both by way of Question, the speech being suspensive and seemingly defective (q. d.) surely ye will wonder much more then, that I whom you see a man like unto your selves, shall ascend up, where He, that is, the Son of God, was before; that is, I, before. I was the Son of man; and this being a greater matter, then my coming down, you will, if you see it, certainly be more offended at me, or believe the other was true: Offering it as conditionall, by putting an if to it, yet would have it positively to be understood, and expounded that He shall go up, and it may be some of you may see it, which will creat a greater certainty, or breed a greater indignation.

ASCENSION supposeth Gradation, and generally understands an Act flowing purely from the Power, Vertue, Ability, alone of the Ascender; and in Scripture is interpreted a motion to a Holy and Honourable Place, it is a going down to Egypt; but its a going up to Canaan, its a going down to Iericho; but its a going up to Ierusalem, to the house of the Lord, and going up to God, 1. Sam. 10.3. and Ascending here, beareth both this latter, and that former sense of His own power, CHRIST not being translated, as Enoch, neither was He rapt as Paul, nor carried as Elias, nor ravished in the Spirit as Iohn the Divine; but did Ascend, climbing up the scale of the clouds, untill He got above all Heavens; its true, His Birth is said to be an Ascending, the humane nature being by it advanced, and is called a rideing upon a cloud, Isa. 19.1. His Death is called an Ascending; for He was lifted up upon the Crosse, that Palm-tree whereof the Church is said to speak, Cant. 4.8. but these were Improper and Metaphorick ascendings, this whereof we are to speak is proper, corporal, bodily and local.

THE Understanding as chief Governour and Regent of the Soul, being first to be informed, least ignorance marre our present design; and that the Will with more opennesse, be sooner allured to advance toward, and chuse the projected good, this day laboured for; wherein our LORD happily, yea gloriously finished and ended all His Travels: We shall shew whence, and then whether He ascended.

YOV must note, He had lived in, and trod upon the Earth, and woe was He for abideing in that Mesech, being hedged, and entangled three and thirty years with the thorns and nets of calamities and trouble; it being to Him a perpetuall Calvary, a place of suffering, so coupling him to sorrow, that He was a man of sorrows, Isa. 53.3. Once we find Him reading, and once writing, oft raying; yea IESVS weep'd, the shortest entence in the Bible: Yet that IESVS should weep, maketh infathomable compassion conspicuously discernable, and we know He did it more then once; but that He laughed, we have not one Text that doth so much as smile that way, His life being con orme to His birth, which was in tears, sighing out His time, and groaning in the Spirit, for the falls, follies, and laughings of men.

THAT glory he had with the Father, when he was not the Son of Man: being revealed to his Man-hood by his Divinity, brought down the sale, and in his esteem, the worth of those sights, the world, or the god of this world, offered unto him; the glory and Kingdomes thereof; not abusing his refined understanding, nor blinding his judgement, to the defalcation of that real worth, which was in the solidness of a future expected glory; but left an impress more deep in his Heaven-born Soul, to contemn those flourishes; the Temple stones, or a Herod, or a Kingly Office, in all its glory, could represent to his une ring fancie, which did frustrate in him: and indeed does in all, believing upon him, the fairest perswasives, or most prolifick enjo ments sensuality can, or could offer, He, and They, because of him, accounting all of these in their summe totall: what Solomon did in deep knowledge, and Gellimer King of Goths in high grief attested; who being presented as Captive before Justinian in his glorious Throne, rent his garments, crying hideousl y, Vanitie of Vanities, all is but Vanitie, the Varnish whereof, he beholding with reluctancy; did endure its flattering promises, and with constancie, its eagerest and most stupifying menaces, this day hasted to the Hils of Frankincense; and calls upon you, as upon His Spouse, To come from Lebanon, the tops of Amana, from the top of Shenir and Hermon, from the Lyons Den from the Mountains of Leopards, Can. 4.8. From P aces and Hills seemingly beautifull, yet Hazardous beyond expression, Syrians, Philistims, as b asts, devourin , and destroying men; for with me there is neither Iudas, Iew, Herod, nor Devil; that can attach.

WHICH invitation if lifted unto; by Faith, we may supperad, that of the Church 1 Can. 4. Draw me, we will run after thee; Shewing willingness; but withall inability, the imitation of his flight (pardon the expression) being the Period of the Souls desire, detesting the Malignity of this world, and contending against its Dignity; the first embittering its greatest enjoyment, as an iron brusing the bone: the l st founded as upon ice, ready to be dissolved, both to the eternall hazard of all good. The Church wish th and prayeth to be drawn after him in imitation, to him by affection; yea, in him by Vnion and Impession.

AS the birds of the Air, though Jesus (by a compounded for, or conse ted unto necessity) sometimes touched he Earth for his meat; yet like th m again, his aspiring thoughts frequented the more holy and durable objects which were above the Sun: (food for man being not only brought from bread) disdaining the admittance into his breast the dust heaps of earthly trash, which the crafty foxes and wild beasts of avaricious and carnall oppressors, worldly Muck-worms, felicitat themselves in; which was expressed in this expression, A little while and ye shall not see me, and again a little while and ye shall see me, because I go to the Father, John 16.16. As if his abode upon Earth in any kind, was still to be short, by which he gave assurance, Mortality in the image of his flesh, was shortly to be put off; and the same flesh to be again invested with the robes of Majesty and glory, which being heeded by his Followers, causes support against the ruinous deceits this Mortality endeavours to entangle them in resolving to fight with him, even to suffering of death, concluding to be victors in his Resurrection, and to triumph in the vertue of his Ascension.

OLIVET giving so much light, and Calvary that knowledge to the sanctified head, that all sufferings, and glorious actings, how different so ever they appear, (and how vast seems the discrepancie between Christ on the Cross, and Christ in the Cloud?) when compared together; yet center in this one thing, mans Ascension unto glory, unto which, as weak, yet, though weak, the Good-man shews earnestnesse, and willingness to possess, in saying Draw me promising not to be sloathfull, in the acquisition of such dignity, subjoyneth we will run after thee; and truly, as mercy began towards man at, or, in Christs birth, and continued in his death published at his Resurrection, so was it sealed, ratified and confirmed in his Ascension, henceforth no more to be doubted, then whether Christs being there, is to be scrupled, that being the seal by which all is made sure, which was Written in 〈◊〉 word, subscribed by miracles, supe •• scribed by death, directed in rising the third day; but signed as by the Kings own signet, by the seall of glorious verity, this day, wherein, in our flesh heaven was entered, and we being flesh Enfranchis'd or Incorporat into that Citie, naturaliz'd into that Kingdome, as natives, as Citizens; or if you please, have got seasment of that 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 Idola 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 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 e had rod into the City, about fourty seven yes before; and where his Friends Laza us, Martha and Mary dwelt, as if he had id, there is but one way unto glory, that is, he way of the Crosse; except in that rode here is no glory, except in that path there s no victory, and unlesse you strive, no en ring into the strait gate: for as Olive is so ermed from light, so Bethany is termed obedi nce; of which grace his Ascension is a fruit, nd who can pretend friendship unto him, or 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, be 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 •• 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 abst acted from earth, or earth 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, flagi 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 despi 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, the pronouns force; He, the Son of Man, on Earth was He who though now talking; yet as God is in heaven: the word (IS,) is urged, for as Man he was at the same instant on Earth, and not yet ascended to that place where He, as God, was before.

THIS ariseth from the union of the two natures in him, (viz) that of Man, and and that of God: where the properties of each other, are attributed to the whole person, which yet in examination must be only referred to one of these natures, as in these words save the Son of Man, which Is in heaven 〈◊〉 if then he had been there; which to affirm of his M n-hood, were erronious, He speaking to them under the Sun: but as God it is greable to Truth, and therefore the Ascend ng of the Son of Man, must not be unders ood of his Deity, for as God he is uncap ble of going to any place, being in all places t once, and filling all by the infinity of his nature. His Ascending therefore, is to be applyed, to his huma ne nature, wherein only he can properly be said to shift places, and change seats; and where he was before: to his God-head, he being with the Father before all Worlds; which Doctrine of Union, puzzeling Nichodemus, made him wonder; but remember he came to Iesus by night; and untill this Sun rose upon the face of the Church, this Doctrine was hid from the wise and prudent Rabbies, but now unto Babs and Children this light shineth: comparing Scripture with Scripture, words with deeds, with the assistance of the holy Ghost, it is known, that when Christ was crucified, the blood of God was shed, and when the Son of Man rose, the & Son of God rose, when the Son of Man ascended, God also ascended, the Personall Union of the two naturs allowing the expressions. The Word which was made Flesh at this time, hav ng never seen heaven; the Word then Flesh, was to ascend and sit in heaven, where the flesh, that was the Word had never been.

WHAT St. Paul mentioned of the severall members of the body, which though having their own peculiar functions, yet united, make one body, and applyes it, saying, so also is Christ, that is, the Church, 1 Cor. 12.12. May be alluded unto here in these two natures of Christ, of which we say, so also hath the Church, every member thereof being the Son of God as well as the Son of Man and their Ascending into heaven, as Sons of Men, with their flesh and bones, ascends but where they were before, in their Spirits, and desires, Enoch (a typ of Christ ascending and also of the ASCENS ON of all the elect at the end of the world) was but coached up bodily, into that place, where Religiously he had oft in Soul been; that precept of haveing our affections above, where Christ is, Col, 3.2. By Faith in love, carries the soul aloft, giving it wings to behold and see, feel, and •• joy the joyes, rapturs, sweetness, that is 〈◊〉 the Paradise of heaven; the new Ierusalem hich is above, while the flesh, or fleshly part of man, is represented in the Embleme as the ring at a birds feet, in the hand of a boy, or 〈◊〉 unto a stone, hindring the full fruition f the Souls Ardency, in ascending to the heavenly mansions (its clogginess impeding the spirit) through fervent desires, to be upward 〈◊〉 that He, as man, in flesh when ascended; but cends unto that place where He when man in pirit was before.

THE Ascension for mans Instruction is everall wayes expressed in holy Writ two whereof are most Celebrious, its called ascending up on high, in the old, and an ascending 〈◊〉 the Father in the new Testament, Psal. 68.18. Iohn 20.17 In the first is insinuared the glorious blessednesse and Majesty, he is endowed with, and possess d of; all things being in his estimate, as low, as they are in their own site; the other unfolds his exaltation above all Creatures, whether Heaven, Saints, or Angels, hinting at his equality with God; all glorified Spirits shouting at his entry into the heaven of heavens; called in the Prophesie God's going up with a shout, the Lord with the sound of a Trumpet, Psal. 47.5. And by the way, if heaven rejoyce at the entry of the Son of Man, what Jubilations ought to be on Earth, at the ascending of the Son of God, since he did it only to receive gifts for men, Psal. 68.18. That is, from God the Father, that he being man, might deliver them to men, 4. Ephe. 8. And the Quire of Angels beholding his Kingly gate through the Clouds, and manly steps upon heavens glorious and shining pavement, Answered and questioned each other, who is the King of glory? and warning the porters, yea, the gates of heaven themselves (to speak after the manner of men) to be open'd, to be lifted up for the King, strong and mighty, this Lord mighty in battel, Psal. 24. That he had power and authority over Earth was eminently known, in Lazarus come forth, his dominion over the Sea, was demonstrated by his walking on its proud waves, that the Aire was at his controule, was discover'd by his commanding of the winds, that Hell was not exempted from his Soveraignity was made evident in casting out of Devils; that Angels were made subject to him, was not or, in that they ministred unto him, and served him: Now there wanted one thing & but one thing, to shew that he was Lord of all things, which was his ASCENSION up to heaven, by which he proved himself Lord of the Vniverse, and for creating this fai h in the hearts of his own, he did ascend in the sight of his Disciples, not of the eleven only, but probably of the hunder and twenty, S. Luke Acts, 1. Having mentioned, both the women and brethren that were with Christ, and in his Gospel having spoken of them, who saw him after the Res rrection, hath so carried on the thread of his History that the eleven being expressed, the other seemes not to be excluded; this blessed sight of his Ascending, being so recorded as indifferently to serve all the persons mentioned, that as being by all men seen, all should confess him to be Christ for the glory of God the Father.

THERE is in nature some secret pressure of Spirit, when not vehemently by-assed, with urgency of affairs, vehemency of fear, that maketh a man long for and longingly to labour after a sight of his Native Country; Vlisses is said after ten years travel in and about the H lespont, to desire a sight but of the smoak of his Country, from the godds, promising thereupon satisf ction, though he should dy at the same time; yet was not that Rome, head of an Empire, nor Athens, a University of Arts, bu Ithaca, a rocky, poor, fish town, in the Ionian S a: from heaven did the Son of Man come, that was his Country, his native soyl, there it was where he had been before, and towards it he had always a moneths mind (as earnestnesse is expressed in the Proverb) Lifting oft his eyes towards it, and in parting from earth, spread his hands towards it, saying in that Ceremony O Heaven! Heaven! Heaven! the delight of my soul, the darling of my Affection, the beauty of my choice, the treasure of my wishes, O Heaven! wh n shall I possesse thee? O Heaven! how long have I wished for thee? O Heaven! how oft have I looked upon thee? O Heaven! when shall I enter in into thee? O Heavens! I come, I come, open, open, open, ye everlasting gates, open, that I may enter and possesse thy joys after my sighing, fleeing, fasting, weeping scorning, bleeding, dying, at last embrace me.

AND who knows not, that water will ascend, as high as its rise? and this water of life flowing from the paradise (I w uld say the bosome) of God, instantly was to recurre and fl w back, and in the streams of love to appear where he had been before, to which he pointed, that we might be enflamed for persuit, crying o •• with him Heaven! O Heaven! for though Man, who is of the Earth, be Earthy yet the Spiritual man, being born of heavenly parents, as begot of heavenly seed, nu sed by heavenly milk partaker of the divine nature, of the ofspring of God, s a stranger and pilgrim in this present world, and because of perils by land, perils by water, malice irritating, and corruptions en •• meing, molestations from his own Soul, not yet perfectly made wise, ca ou , It is not good to be here, Christ, Moses, and Elias, are above perfected, and Holy Saints are above grief and fear: which last sea ed upon the Disciples at Christs removea , and because he ent to the Father, sadnesse filled their heart. wherefore because he is with the Father, not with us sorrow sh uld fil out h arts, prompting to call O it is good! O how good it is, to be there! Our Saviou 's stretching abroad his hands, ought to att act our eyes meerly to behold, and desire it's beau y, it's amability, the glory of the Lord therein.

BVT w e befal, us so transcendent is our folly, we heed neither the purpose nor cause of that indicati n loveing the valley, though it were of Sodom, because of it's fatnesse, though as the grasse it be perishing, or ascends the high hill of Ambitious undertakeings by power, force, or knowledge, to be accounted gods, which hath already destroyed both Angels and men, the principles of such vanity engulphing the Soul into Eternity of despair, themselves consequentialy are to be avoyded as Damnation, by lifting up our hands together with our hearts unto God in the heavens, Lam. 3.41. and by the feet of our desires, LOVE and DILIGENCE, run to the mountain of Religious contemplation, the very reflection and shade thereof creating insearchable joy, but reaching of it's to , or apex the ultimate tearm of prosperous, durable, and satisfying comforts known to that Solomon of this nation, Robert Surnamed Stward who gave in Plate, the terrestrial Glob, dignified with a Crown embelish'd with thirteen stars circumscribed with Vanitas Vanitatum & omnia Vanitas, Vanity of vanities, as if Universal command, dazling glory, respecting or relating to Earth, had been but torture, and were to him vain, and should be to any, vexation of Spirit.

TWO things amongst others, are chiefly denyed to Man, as not to dy and not to fly, yet in this Ascension the first is known, and much of the last is seen, much because somewhat more, for what shall we call this motion upward? was it walking? sleeping? leaping? or flying? sure we are he went from the Apostles eyes in an advanceing pa e, but a cloud encompassing him, the Fathers Seat, and his throne, fitter to carry up the Son, then a chariot, that having been done for Elijah, a Ser •• nt, which cloud enjoins no prying; and •• cha get questions, as if the heavens yeeld d? or winds ceased? aided or what other thing •• riofity can invent, yet presseth the relin •• ishing, and treading upon the glory of a gaudy world, and requires a lifting up above our selves, pregnantly exhorting us as strang rs, to have nothing of our heart effigied thereon, at most only our feet to honour it with a ouch, he mounting over and above Olivet, seeming to say rise up my fair one and come away, Cant. 2 10. f om the muddy flo e of this lower and common hall, and ascend the stairs of prayer and meditation, (more comforting then that Sancta Scala at Rome •• id to be, and resorted unto as the airs of Pilats house being the 28 steps whereon our Saviour went, and returned in his passion) and leap, or walk, run, a cend, or fly to the upper rooms of the heavenly pallaces; where ighing, filth, death, or sorrow, thorns, or spears, have no possibility to enter, even in their remotest causes.

THE Songs of Angels, Quire of the Prophets joy of the Spirits, the light of God, and the glory of Christ eternally revealing, everlasting causeing, ravishing, never cloying Hallelujahs: for auditing whereof, and directing to which, earths pagentry, the hearts carnality, is to be rejected, crucifi'd, and cut off, these being heavy, will incommodate us in our j urney and reta d us in our ascending heaven-ward, after our Lord, whose drawing the Disciples from Jerusalem, is not without a mystery, operating upon our overcoming this present world, or then it shall be ill with us, for as the men of Galilee, we may know that the same Iesus shall come down again in like manner, that is, as some conjecture from Zach. 14.14 upon Olivet stretching abroad his hands, blessing the righteous, because ob dient, and pure, cursing the prophane, because stubborn, and idolators, umbraged by the valley of the Son of Hinnon, a pa t of which he journeyed through in his passing, but leaving it behind him in his ascending the mount of his ASCENSION, a f u •• ful m unt abounding with Palms, Olives, Figs, Gaessum, Pine-trees, typifying the Church; and the Godly, who are, and which is fru •• ful, in g od works, serving as mediums or the souls easce ding unto God, and are as steps appointed for that end and purpose

OVR Creed stands not at his ascending into heaven, but registrars also, his sitting at the right hand of God, at which place, S. Mark chap. 18.19. seats him, ending at once his History; and our Saviours travel; which rest is far above all principalities, and pow •• s he sits, whereas the Angels stood, and are expressed so to do, because servants, much more honour being his due because of His Sonship: not that he properly sits for so there is no chair for him to sit upon, nor right hand in GOD to sit by, but tropically it signifieth that equality, dignity, honour and espect, height, r verence and power, which equaly with God, He hath obtained, in His humane nature, the heavens being high above the earth, and the heaven of heavens he seat of God above them, the Angels about the seat of God,, and our Lord on the right hand of him, that as the earth is far distant from the heaven the upper invisible heaven, above 〈◊〉 , the pavement of the seat of God above them, the Angels again above that, who though glorious, yet are under Christ to the dignifying our nature; and us being men, who being but dust and ashes at best, and worse, when sinners, at the highest yet where sin abounded, grace much more abounding, the Father receiving him into favour, as our first fruits from the earth, which obtained a blessing for the whole Harvest of Adams offspring; God saying to such in him sit at my right hand, which sitting cleareth his merits to tra sc nd those workings, or purchaseings, of Cherubims and Seraphins, who stand before the throne Luk. 1.19. for sit thou is to be expounded, be thou my Fellow, according to thy word shall all my People be ruled, as Pharaoh said, so heareth this Ioseph, I am almighty God without thee shall no man lift up his hand or foot, Gen. 41.44.

WHICH honour being given to Man, who once heard, dust thou art, and to dust shalt thou return, who was sent to the Ant accounted wo se then the Ox, or the Ass, not only sent to the birds of the Air to learn instruction but called the sons of the Devil, discovers, infinit love, which should cause man per ue that passage of sit thou i his soul, untill Gods love heat the h art, Christs merits cool the conscience, and God's sit at my right hand Nobilitat the mind, and Christs sitting secure the whole man, he no only resting for himself, but preparing a place of rest for others.

MOREOVER the right hand is the high blessednesse, peace and joy, with satisfaction, which God hath in Christs holy society, upon the account of his obedience as Man in doing always his will, for the left in the Parable, denots enmity, dissatisfaction and contrariety, and in ordinary gestures inferiority: t represents also three great properties therewith Christ is endowed, the glory and onour of his Divinity; this Sun of righteousnesse rising at his birth, clouded by death, did 〈◊〉 , so to speak, in his Fathers throne, ending the day of his earthly appearance, and worldly troubles, in this felicity, perfecting and finishing the work, which he came to do: ext the Authority of his Man-hood, we will ay, such a one sat fourty, twenty, or Fifteen •• ar, in the chair, meaning government and are, so also doth Christ, his sitting not being 〈◊〉 naked quiescence but expressing his vigi ance, and thoughts, for, and about the Church; for as again Iames the third of this Kingdome, gave in a Medal, a Hen brooding over the Chickens shadowed with a Crown, with this device Non dormit qui custodit, he sleeps not who governs, though they may rest, yet in that rest, there is life, and comfort beneathed to others: Our Lord by his word, Sacraments, and Miracles, doth unweariedly uphold his Church, and all her begotten by the mediatory office: lastly there is in his sitting, his power of judgeing; Advocats, and Counselours stand, while Judges, and Justices sit, especially when they give sentence; so he, when executing the ungodly, and sentenceing them for hateing mercy, he haveing judgement on his left hand, fire to burn, consume, and tear the fiery bloody Spirit, and sits in sentenceing, to evince the deliberatnesse of the judgement.

IT'S true, once Stephan saw him stand, yet reflect that he is a Counsellour, an Advocate for the Church, and the gesture is not to be wondred at: for still understand a Metaphor, by which figure ye may finde, he sits as a Judge, stands as a pleader; by the sentencing bloody Jewes, and by the other intercedeing for patient Christians; and again, by standing, he vows reve ge to the enemies of his servants; by sitting, he absolveth the enormity of his Disciples, sitting not denoting circumscription of place, but the glory of the Deity, wherein before al worlds, the SON was, being from Eternity consubstantial to the Father; and in latter dayes, when Incarnate, the glory of His flesh being exalted, because in the God head, to be adored above every creature; He coming down by his birth, enter'd into the field o Warre, fought against all his adversaries in strugling with death, conquering that King of terrours; in the power of his Resurrection and entring his Royal Citty; He triumphe in his Ascension, as the Roman triumphe haveing his prisoners in bonds, and scattering medals and presents among the people; in the Scripture phrase, giving gifts unto en, ending his troublesome journey to Earth in Heaven, as he began, having the 〈◊〉 of the Angels to Eccho him to the World, the gratulations of the Quire at his ingresse into Heaven; the Selah of all the Glorious Prophets, the Euge of the goodly company of Martyrs, together with the Religious Hymns of the Chu ch, both East, and We t, in all ages untill this day; believing that he is gone to prepare a place for them; if it were not so, he would have told us, Ioh. 14 2.

HE was once thought a stranger in Ierusalem, and was before that, so obscure, that his brethren did not believe on him, (which the Jewes yet presse as one great ground for their unbelief,) He acting as a Painter, who drawing his most excellent draughts in the dark; when finished, exposeth his Tables to publick veiw: so until now he carried himself strangly, as to the Syrophenician woman, and confineing his Discples to the lost sheep of Israel; but now it is, Go, teach all nations, suffering the Jewes to deride his Miracles, to lye against his Resurrection; but as he said, it shall be, and all the world must acknowledge Him the everlasting Son of the Father.

IN order to which the song of the Elect is, HE that is God HATH raised up a horn of Salvation for us, in the house of his servant David Luk. 1.69 an Horn indeed, growing out of flesh; yet more solid, more firm then flesh, yea exceeding all fl shly horns, being borne of the Virgin; behold flesh, but conceived by the Holy Ghost; behold his excellency above flesh, yet when we perceive him at the right hand of God; behold that horn raised, and as the horn of the Unicorn, causeth sweetnesse to all the imbitter'd waters of our Iericho, even by the touch; so doth the applying of his ASCENSION, unto all our perplexities, becomeing to all a horn of salvation: Let the Iewes therefore blasphem if they will; He is now made the Head of the Corner, exalted, raised above all the buildings, either of Church or Synagogue, virtuating them for beauty, strength and lustre, that as in the dayes of Elias, the heavens were shut up, so in the dayes of Iesus, after a barrennesse of faith, love and hope; there was a cloud, like the hand, I might say, like the footstep of a Man, arising out of that Sea of Christs Passion suffering, and a sound from thence of abundance of precious good things, of Gods promising, and Mans needing, not to say, asking in his ASCENSION; the Church being now as a field which the Lord hath blessed, by having Faith in Divinity, expectation of bless in the hope of what he hath promised, and Charity in the love and tendernesse he hath kindled for us: so that the expression of Arethuse in his Martyrdome, is adequate, and fitted to the Christians sublimated Spirit; for he, when hung up in Air, exposed to B es, Waspes and Flies, being annointed (not to say daubea) with honey, yeing his persecutors with a kind of con umely, said, How am I advanced, despising 〈◊〉 that are below me on earth? the Soul, life, the designs, acts of the Believer, being but a Comment upon Evangelick Precepts, and Christs like graces, I might say Ascendings.

ADAM is known to be put from Paradise, in the cool of the day, that is, about the evening, admit it to be the nin h hour, or three in the afternoon- Then it followeth, that the second Adam enter'd the Heavenly Paradise, when the first Adam was exil'd the Earthy: And about that time too, did the Dove bring the Olive Branch to Noah; It cannot therefore be blame worthy to conjecture, that the fourtieth day after the Resurrection about the same time; our LORD both in Soul and Body enter'd in a manly pace, and majestick walk upon Heavens street, and passing through the throng of Angels, took that place at the right hand of the Father, resting there as in an Ark, haveing got no rest for the sole of his foot since his comeing thence, I mean about the ninth hour; for it is said, He appeared to the eleventh as they sate at meat, yeild that to be the sixth hour, or high noon; after which he talked, and went before them unto Bethania, Luk. 24.50. or to Olivet (upon which Mount Bethania stood) from Ierusalem a Sabbath days journey; the distance of the peoples march from the Tabernacle in the wildernesse, that is two thousand Cubits, or above half a mile from the City, a convenient walk for the Citizens contemplation in fair weather, and for pleasure; after which journey, discoursing and blessing. He ascended to his Father, the Olive-branch of Reconciliation in his mouth, saying, I have finished the work thou gav'st me to do. Father glorifie thy Name, and ME with that glory which I had before the beginning of the world; For of them whom thou hast given me, have I lost none, but the Son of perdition, that the Scripture might be fulfilled.

AS on the ninth hour of the day, some will have his Ascension, there wants not them who affirm it was on the fifth of May, he fifth day from the Sabbath, even Thurs ay, the day in which he was presented in he Temple, the fourtieth day after his Birth, s holy to the Lord, being the first-born: So the fourtieth day after his appearing from the belly of the grave, about the same time or hour, He presented himself in the Temple of the Ierusalem above, as holy, harmlesse, and the first-born from the dead, having after his Resurrection, never enter'd into the Temple below, that Type being dissannull'd; nd haveing c nsumate all Temple-service, Heaven he made his Throne, Angels receaving thereby the product of their wishes, the Archangels the ultimate of their desire; Man being restored, and enstated in the person of the Son of God (whose Tutors and Ministers they had been for that end) into that p istin glory, which by a Sa anicall trick, had been cheated from them, even from Union with God, and dominion over the Creature, which now in Christ he hath made sure unto him in heaven; and though the wicked may reckon this security poor, because distant, and invisible, being in a far Countrey; yet let them not send the messengers of Lust, Ambition, or Rebellion after him, discovering a dislike, as if tha man should not reign over them: for there He is, and there He will sit, untill such and all other his enemies be made his footstool, and thence shall he come to judge in the clouds, both the obedient and refractory, whether Angels or men; the fear of which ought to beget in us that reverentiall awe, it did in one Elias (not the Prophet) who is said to have been most timerous, alwayes dreading the approach of death, the comeing of the Iudge, the pronouncing of that sentence, Go ye cursed.

BE rather induced to ascend after him, to be with him, by going up in such duties, as are thought to be enjoyned in the Psalms, called of degrees, being humble in prayer, as Psal. 120. delineats; next stedfast in hope, then ardent in desire, then fervent in meditation; and because of many remora's and difficulties we meet withall in these, be invincible in patience then strong in confidence, holy in chearfulnesse, observers of providence, fearfull of offences, thankfull for victories serious in supplications, meeke in converse, particular in pleadings, charitable in families, and encouragers unto all good: the performance whereof, in a holy sense, will make each of you Adam hamahalah, or a man of degrees; for as these Psalms were of old sung by the Levits, upon the steps in their ascent unto the Court of the Women, at the feast of Tabernacles, for their excellency, form, shortnesse and sweetnesse of the matter; by these vertues as by stairs, we shall ascend, being men in this (for it is a reasonable service) into Heavens great Court, rejoycing with exceeding great joy, in tasting those pleasures which are at Gods right hand therein, for ever.

THE Priest under the Law was to bless the people at dismissing, or finishing of the Temple-service; one form whereof is to be found, Numb. 6.23. and others were institute by the authority of Rulers, it was pronounced standing, with hands stretch'd abroad, and with a raised voice, as if he would have forced into, or put upon the people, the mercies in those formes expressed which is promised in these words, And I will blesse them; Grace ratifying the Priestly benediction, when bottom'd upon Divin law, for the Congrega ions obtainment of the desired good, which ordinarily in Religious-zeal was tarried for by the people, who are said to wait for Zacharias, Luk. 1.21. the Lords Priest, which with that of the parent, poor and dying Christian, are known to be signally efficacious, which made our Lord the Priest of the New Testament when leaving his little flock to put his blessing upon them, and with stretched out hands also, Luke 24.50. evincing the removeal of the curse of the Law, in his bearing of the curse for them in his own body upon the tree; and that he was going to pray for them, and for their sin, that security might be purchas'd knowledge of the truth obtained, and eternall life, the summe of all mans salvation, assured unto them, and alwayes to be intreated for by him; which being done, while he was with them in the world, should likewise be done at his abode with the Father; before whom as with open armes He was continually to interceed for mercy to the Elect in general, and to his Disciples in particular as Friends, who could not, who did not part with this their Master, no more then Elisha would from Elijah: and though with that Servant, they had not the spirit of their Master duplicated, or doubled upon them; yet greater works then he did, they do, because He is gone to the Father.

CERTAINE it is, that Peter did convert, and the other Disciples together, at the feast of Penticost, more hundreds in one day, then for ought we find, Iesus in all his life-time to have done: to omitt that passage of Peters shaddow, Acts 5.15. (since it is not told us, who did it, or that ever any was cured by it, or whether it was done for a good or bad end, whether in fond supperstition by Christians, or malignity from Jews who might desire to receive benefit thereby, yet not own the Faith of him, whom Peter taught, I say, to passe this, we find all the Disciples endowed with a double portion of knowledge and heavenly joy; He being seen of them go up, who had been with him from the beginning when such hot spurs as were offended at his Person and Doctrine, enjoyed not that blessed sight, nor partaked of his frui fu l blessing; from whom such posters are not many degrees distant, as declines the hearing of his Gospel now; or if they do, their impatience suffers them not to reach the end of our Divine service, that the blessing from the mouth, or hands of the preacher, cannot be raught unto them, their head and ears, being equaly remote from him: as their Kitchin is from his Pulpit, as if the blessing of the Sanctuarie were to be undervalued, in respect of their trivial, I might say, sensuall conveniency

CHRIST is said to be the Rose of Sharon and the Lilly of the valleys: Sha on was a pleasant field near to mount Libanus, in the Country of Bashan, where Davids flocks and herds were fed, near unto which, was a valley fruitfull both of Lillys and Roses, growing, without mans care, or hands industry; having earth for Mother, and heaven for a Father, which Christ also had, who as a Rose is encompass'd by prickly thorns of cares, troubles and persecutions, yet fragrant to such who placeth him as beautifull in their breast, heart and bosome; He was white in casting away his grave-cloaths, and winding sheet and napkin, the badges and colour of infirmity and darkness, so great was his humility that he became as a Lilly and of the vallie too bending down-ward, to bear upon his shoulders what the Father was pleased to imposs, even unto death; but now the darkness of Mortality, being evanished, he became ruddy, cloathed with the purple robs of Majesty and Grandor; stedfasty eyeing heaven, yet still like the Rose piercing and galling, yea, tearing, as by thorns, or pricks, the hearts, the consciences, the Souls of such who approach not to handle him in reverence, and religious deportment, in all parts of worship, as prayer, praise, Sacraments, vows, or any other ordinance of the Church; He carrying up to heaven, as may be conjectured, the very scarrs and wounds he received on the Cross; that beholding them, the ungodly nations may the more despairingly mourn, and more convincingly bevail their (it may be) forgotten injuries toward the Son of Man.

BVT to such, who as Roses delight in the shade, or as Lillys, root themselves in the vally of humility, that is, rejoyceth, or affecteth a Conformity in his excellent communicative properties, he shall become as an ornament to their breast, or a pearl of great price in their hand; causing and procuring, the Fathers acceptance to such works, as tha breast shall conceive, wherein he is fixed, as David about building the Temple, or the Angel of Philadelphia about his Ministry, Revel. 3.8. God purposing never to exalt any, but in the manner he magnified his Son, who first drank of the brook of the way afterward he lifted up his head.

SAINT John is the Apostle that speaketh most propheticaly, of our Saviour going to the Father; yet hath not one word that Historically he did it so that the Question here, What and if you see the Son of Man ascend up where he was before? is not answered by him: for except in the Gospels of S. Mark, and Luke, the manner, and term of his ASCENCION is not to be found, and not without reason is it in them, and ommitted here; for S. Luke, having in his Gospel drawn his Genealogy from Mary, of the house and line ge of David, making him thence to be owned for a King, it was needfull to commemorate his entrance into heaven, as into his Kingly palace; and Mark beginning with his Priestly Office. (viz.) of his preaching the Kingdom of God, it was sutable thereunto, to beare in record, that he enter'd heaven as into his holy Temple to interced for the tribs of the world. But Mathew and John speaking of him as the Son of God, and as one that came from God, (besids that each Evangelist as he writ observed what the other had omitted, or largely handled, and accordingly as one abridgeth, or enlargeth his own history,) Leaves the Faithfull to infer the necessity of his return into heaven, as to his native Countrey and of being in heaven, as the proper seat of God the holy Gospel throughout radicating the truth of this, and abundantly making good, the inference, all which S. John saw, he writting his Gospel after his three holy Coleagues had finished, ended, and published their severall Evangels.

BVT if any would have a sight of him ascending, as there are many who doth not; yet eats with us, drinks with us, goeth to the Mountain, and Olivet of our Temple, yet wants that beautifull Spectacle, as did the carnall Iewes in the text, who understanding all things Nichodemicaly, that is carnally, derided this supposition; but if you would answer this, what and if, with an O that I might see the Son of Man ascend where he was before, then pursue the acquisition of such Gifts the Apostles were endued with, before it came to pass, which were Magnanimity and Courage, Longanimity and Patience, Vnity & Concord The first made them keep together, though their Master and Shepherd had been smitten, separating but in fits, and starts, as men in distemper, the second hush'd all disturbances, strife and discord; none cheked Peter for his fall, he blam'd none for cowardice, whence flowed Unity and Love; their Masters last appearance being at their dinner, so to speak, when they were at meat: And ought not the memory of the ASCENSION to be attended with a religious banquet? since its last service was usher'd in with a Table ready furnished) a little after whch they see him again no more: and truly if our eating and drinking be for the glory of God, which shall be, when strength only is expected from them, his service in our generall and particular calling, we need not scruple, but if two, or three, or one, be in holy discourse, meditation, in soberness, (I mean not poor dishes, for there may be prodigality in wooden platters, and gluttony over the coursest bread) thankfulness, frugality, piety, and unity, it is impossible to misse the company or want the presence, of Jesus neither ought there to be a despondency, for the truth of the ASCENSION shall, and will, be evidenc'd unto those, with whom these accomplishments are at board.

LET the Zealous, discover faith in his conversion, preserve hope untill the consumation, and a manifest love in his conversation; Bethany, his obedience, shall so clear the eyes, that this flight from Olivet shall be known in all its spirituall effects and steps, for the hearts more ravishing, because refined joy, delight, and satisfaction, making the tongue to cry after him Set me as a seal upon thy heart, as a seal upon thy Arm, Cant, 8.6. that is, Lord remember me now thou art going to thy Kingdom.

IN the year of grace 1608, three Ships called the Ascension, Vnion, and Good hope, sailing neere the Cape of good hope, had the fate all to perish; the Vnion first perished, next Good-hope, last of all the Ascension; that aspiring minds having great hope, and dangerous ploddings, have perished in their hope when almost arrived at their wished-for-port, and Cape of their contrived design, i notor, to those who are not strangers in our Coast, yea to our shame; Strangers best know it; Vnion we have already lost; in our dangerous discords, miserably increasing, and candalously spreading: Yet we pretend to Hope, and makes a lively-hood from it, for Faction and variance; but having so oft been under water, and it it self dashed and broken to pieces, might be justly called Conceit, and we Phrygian-like ought to be wise behind hand, and weather it out no longer, but take harbour, least we lose, that is, forfeit the benefit of the ASCENSION, having only a fancied presumption, of felicity to come.

GOD avert the ominous application of his instance, and unit us again, by the Spirit to an holy Vnion, in which only we can have rue hope secured and then our ASCENSION will be ascertian'd; by which we shall e ever with the Lord, in the Lord, and af er a troublesome sea & deluge of a tumultuous urly-burly, the Ark of our Soul, will rest o that Arrarat, those mountains of Spices above, saving the Cargo of a good conscience, by Anchoring in the Indian shoar, of heavens rich and glorious enjoyment.

THE Emperour Sigismund having pro ed succesfull in severall battels against the arks, dignified many of his martiall Wor hies with the Knight-hood of the Dragon, their Device being a Dragon falling headlong.

RESEMBLE a Saints progress toward Ierusalem to a land-journey, through a vast, wast, and howling Wildernesse: comparatively th whole Earth being no other, yet no Misprision from within, no false Information from without, no Hellish Combination encompassing, need cause a retreat: for all of those in the D agon already cast from Heaven are overcome, Revel. 12. Their attempts against the Woman and the Remnant of her seed that is, the Church her Sons and Daughters, are but wrigglings of that old Serpents tail, since his head was wounded: be not precipitate, be not afraid, O ye of little Faith, you shall tread upon the Lyon nd Adder, the young Lyon and the Dragon shall you trampl under feet as speaks the old Testament, Psal, 91. That is, shortly bruise Satan under your feet, as prophesieth the new, Rom 16. For Christ must sit that is, he must Reign till he hath put all enemies under his feet. A worthy saying of that great Apostle of the Gentiles, 1 Cor. 15.

MYSTERIUM PIETATIS, OR THE MYSTERIE OF THE DESCENDING OF THE HOLY GHOST, Unfolded and applied. Pentecost-day-May 22. Tolbooth Church 1670. Whitsun-May 22. Tolbooth Church 1670. JOHN XX.XXII.

And when he had said this, he breathed on them and saith unto them, Receive ye the HOLY GHOST.

AMONG other promises given by our LORD unto his Disciples, for their support in the tydings of his departure, that of the Father is aid to be one, which was their being baptized 〈1 page duplicate〉 〈1 page duplicate〉 with the Holy Ghost, Acts 1.4 5. and that from heaven which had been revealed to Ioel, Chap. 2.28. by the Father, and also to the the world by the Son, who had given the Spi it to his Followers; but the Father having promised a more ample manifestation, it is peculiarly fixed to him by the Son who as a preparative thereunto from above, breaths here upon them beneath, the Spirit being the Soul of the Church, without it, you must imagine it to be only a Carcase, that Article of the holy Catholick Church being a depending one, the holinesse thereof relying upon her Relation in, and towards that of the Holy Ghost.

THOVGH as a bride she be betrothed to the Son, yet it's the Spirit maketh her the Lambs wife, as believing she is Baptized unto Christ, yet wanting the confirmation, unction, or blessing of the Spirit, there is no inward sanctity, which being ordained to be gradualy given, it is recorded in one place to be lesse plentifully, and in another, to be more miraculously infused, as before, and after, our Lords Ascension, is evident in many places, and particularly in this: wherefore it is expedient to behold, how the Apostles received here the Spirit, and how afterward, and how we may be said as Sanctified to receive the Spirit now, that we may passe from the infancy, and weak condition of meerly in ant Baptism, and to become adult, in possessing the thing thereby signified; even the sprinkling by, or baptisms of the, Holy-Ghost, as by fire; that as washed and heated, we may become so enliven'd, as the Lord may have pleasure in our beauty, and delight to dwel in our very bodies, as Temples for himself; His altar our mind spiritualiz'd, his Sacrifice our good works, the fire devouring that Sacrifice, being that of Compunction for sin, and zeal for his glory.

THESE two words, Holy Ghost, expresse the holy Spirit, the third Person of the Trinity, when together; for if separated, the Father, and the Son, are holy, and the Father and angels are Spirits, but when united, they respect, a duplicated operation and double office of the third person, performed upon them who are chosen vessels unto Glory; in makeing them holy, and in giveing them life, breath, or spirit: by which they become living souls, Ghost, or Guest, being a name synonymous to all Spirits; but elly, or holy, to him by way of excellency, who proceeding from the Father and the Son, as breathed forth, and being every w y holy fitteth his name to his nature, the sutablenesse whereof being eminent, he is denominat in our new style, thought more refined then the old, the Holy Ghost, receiving other Names, from other properties, as wind, fire, the finger of God, the comforter, the spirit of Truth the holy spirit, which the Apostles are commanded to receive, not as though they had formerly wanted, him, for they preached, wrought wonders cast out Devils, a power that flowed from his In-being, and during Christs abode, but he being upon his ascending, qualifieth them now this second time, for the work of the Ministry, in remitting of sin, in binding the obstinat for sin, in inte preting the Scripture, for their greater assurance and fuller consolation, because of his absence about Prophesies and typ , as the election of Mathias, in the place of Iudas from the mouth of David doth famously make evident.

YET it is no great cause of offence to 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 (fo as the visi 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 loo 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, o 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, Pe er the fisher, Samuel the S 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 sp ce of ten dayes, reckoning from the fortie 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 〈1 page duplicate〉 〈1 page duplicate〉 upon Earth, yet it's but one command, acting on different objects; so its also one Spirit, given, and acting, for differ 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 its 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 uppos'd with wine, but with the new-wine of the Spirit; wherewith the old bottles of corrup ed self, could not be brimmed, the Vine, whence it flowed, being above, the liquor whereof stup fied not the braine, but transmented the Soul, no causing staggering, but confi 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 braze 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, 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 we t further then the skin, and Peter is said to make furrows in his cheeks. O thou that made me, have mercy pon me; was a form of prayer, appointed a luxurious wanton, but then a penitent Tha 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 ob 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 d 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 beca 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 di 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 flower 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 E 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 ullenness of rigid opinion, which is to be hated, 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 blastin of the seven 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 rankness , empting them also in their greatest fullnesse, and coaling them in their most passionat hea s: as Laban, when charged not to do ill, not to speak ill, Gen. 31.29. It shaketh the roots of the st ff 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 crucifi 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 oice, a shaking and a re-enliv •• ing, Sin hath made a Charnel house of each 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 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 a voiding so dreadfull an arrow, as sentence to eternall flames, or formidable mischief from so omnipotent n arm, who can even cloathed in flesh, make us feel the sting of his displeasure; in first blowing, and then kindling the very first streams of hell within us, as he did in desparing Iudas, and vagabonding Cain.

IT is true, we pretend much to the Spirit, and braves out reproof, yea censure upon that score; anticipating in conceit Heavens joy, by the assurances we brag already to have possessed from especiall evidence above, as if the mighty wind had already blown upon us: whereas we are yet carnal, and sold under sin, having not that noted nimblenesse, to perform all Religious exercise, clearly observed to be in them, who answer the Spirits call: for though with the Publican, we may come down from the tree of some conceited excellencies, possibly our due and birth-right; by washing the Saints feet, visiting the sick, feeding the hungry, binding up the wounded; yet really we sadly behold, that through some opinion, or nice punctilio: we adjourn attendance upon God in expresse duty, either altogether, or approach with reluctancy untill with him in the Gospel, We first bury our father Matth. 8.21. which equally with him maketh us unfit for the Kingdome of God for no sooner did the wind blow, then the Apostles were inspired immediately; not about the restoring of the Kingdome to Israel, but of Israels enjoyment of the Kingome; the promise (v z.) of Heaven, not of the Earth, being to them and to their children, the Spirit hateing dull delay, wherefore it was also a sudden sound from Heaven, making them straight heavenly; the sound being before the spirit, for gathering in of their Spirits, causing intense attendance upon that which was to be revealed; the sound from Heaven, making them heavenly minded; the sound from Heaven, coming suddenly, confirmes the Doctrine of the spirits aversnesse from sloath; the sound from Heaven that came suddenly, was of a rushing mighty wind: the wind rushing causing spirituall awe, & mighty, to excit their depressed; and it may be desponding souls, and wind to purge their hearts from filth, and blow away what in them was lurking, to detard from that employment, which by the Spirit they were intended for; and for which, like full vessels they were filled so as no earthly thing could enter, there wanting room; no temptation make them rail, sound, or roar as empty they being filled.

WHICH deliberatly consider'd, deplorable inferences must be inferred, touching the sad mistake of too oo many; whose opinion only, is the alone significant thing before others, causing them to be accounted Saints, or some conceit in themselves, which ground only to themselves, the certainty of their future glory; which errour shall be to it's possessors, I might say Admirers; what the voluptuous life of the Sophist Isaeus was to him, which how delightful soever at first; yet at last b moned his being Tantaliz'd, that is, supposed to find good, and rejoyced in its proximity; yet still went without and was at last frustrate of all hopes thereby being, but dreams and shadows; for as all is not gold that g •• sters, so neither is every thing that ravishes, by and by, to be termed Divine: Nor wha affects, yea comforts the heart, to be presently surnamed types of Heaven; yet where Dexterity, Agility in the things of God, are accompanied with Purity, Peace, Ioy, and Heavenly mindednesse, as in the Apostles here its a p •• gnant proof of the in-being of the Spirit, and coming down of the HOLY-GHOST, whence comforts truly, originat and fl w, &c.

TWO thousand and odd years, had mans Ambition exposed him to infamy, Lewdnesse, and Idolatry; by Gods confounding languages at Babel, stopping then from perfecting that joyntly intended Tower, by dividing their speech, which at this day again, was transferred by plurality of tongues; unto a blessing, the Spirit diverssifying the Apostles tongues, not to disturb the world, b t advance the Church, in propagating Faith the readier; that there needed no Interpreter, every Preacher being furnished with the gift of every tongue, to speak to the multitude of the devout, that Iesus was the Christ: Uniting them again to be of one mind, and one accord, for edifying themselves in love, and one another in the holy Faith, which is a strong Tower of defence, as the Name of the LORD, Prov. 18.10. and whose top indeed reacheth up to Heaven; each Convert being as a stone to the building, and united by the Cement of the Blood of the Eternall Covenant, laid on by the hand of the Spirit, who can as here, turn ill to good, by drawing good from it, whether for mans profit, or his Makers honour, as Levi's curse, in being scattered; occasionally through grace, made the Lord to be his portion, and be sanctified for Priest unto the Tribes, Numb. 3.12.

CONFOVNDING of Languages made the whole Earth to be peopled, each company flocking, planting, building, together according to that understanding they had of their neighbours speach, which now brought great things to passe for the Almighties praise; all Nations beholding these unletter'd men, from Heaven in an instant, promptly uttering the good things of Peace and Reconciliation, with Him who first confounded them, and of Reconciliation and Peace, with all who were confounded with them; all tongues expressing this one thing, Love the Brethren, 1 Pet 3.8. As Christ hath loved you, and given himself for you.

THE tongue, is a purifying, mundifying member, it can lick out viscuous matter, can suck out putrid and infections corruption from the body, as did that of the Lady Ellenor, wife to that Prince of Chivalry Edward Prince, afterward Edward the first, of England, her Lord being eng g d, and fortunate in the Holy war, was almost assassi nate by a Turk, being wounded with a poysoned kniffe, with which the Prince slew the Attemper, but Physicians despairing of his own recovery, the noble Lady (her Lord sleeping) is said, to suck and draw the venome forth, recovering her Husband, she her self not being endangered thereby. The tongue, is a tasting member, by i we know the white of an egg, to be unsavory, it is a speaking member, the Hierogliphick of a word among the Egyptians, was a tongue and by it we blesse God, at this day, and alasse, by it also we curse men, setting it on fire as from hell, to reform which and virtuate the doctrine of the Gospel for drawing forth of the Soul, the deadly poyson of Atheism and Prophannesse by pravity, and exemple thrust upon us, and put in us, by those watchful lusts, and vigilant adversaries, of our Lord, and of our souls, because, we would regain that Ierusalem, that Royal City of pure and Holy peace with God, which hath been wrested out of our hands by Turk-like force Tyrrany and Cunning:

FOR draining us of such putrid filthiness, and the whole world, is the Spirit represented in that shape, the first fruits whereof, appeared in that first, and Famous Sermon of S. Peter, whose tongue had been but a few weeks before, so glib for lying and cursing, now fluently detects the monstruous deformity, of the Jews bloody Zeal, and bridles their passion, yea, from convinced guilt, oblidgeth them so fare to renounce there former impietys, against Christ, honoured and blessed of his brethren, as to rejoyce in the knowledge of him Crucified, craving remission of sin thereupon, to the Churches ineffable glory, the accession of Multitudes to her banner, upon that score dispiriting her opposers, and creating fear upon every soul, beholding the stupendious wonders, wrought by the Power, Hands, and Tongues, of such, whom the wise of the world, though not worthy of veneration.

BEFORE Christ dyed his Apostles feet were washed, John 1 .5. For exact, circumspect, and clean walking, and after he ascended, he cleanseth their tongue, for Prudent, Holy, and Pure talking, consulting in all their converse, with truth, verity, and love; That as it is naturaly placed between the heart, and head, so its motion should be regular by there consent, being seasoned with salt Colos. 4.6. That is, gracefullness, and discretion, flowing from mature deliberation, and wise for-thinking, not hurried to the violation of precepts, by the winds of passion, but consult, and compleat what from duty, and charity, upon holy and sober inspection, we shall find incumbent for our place and calling; Not swelling in rancor, but alwayes, remembring the proverb of the Arabs, being wary, least our tongues cut our throats: For can it be questioned, but that Dives, was the more tormented in his tongue, that he had scandelously offended in that member, which walking in uvo, (i. e.) lying in moysture, is the more prone to glid, & glib fiery in colour, edged, as a sword, therefore by nature sheathed in lips and teeth, quenched with water, God seting more guards, and closer Centurys, about it, then other parts of the body, arguing its ferity, and unrulyness;

TONGVES resting upon the first preachers of the Gospel, and probably upon others also, the contexture of the History, Acts, 1.15. being grounded from the hundreth and twenty, and not reading how Stephen, Philip, and the other Deacons received the HOLY GHOST, a more conjecturall time is hardly to be found, then the Pentecost, I say tongues resting at first upon those Holy Teachers, indicats how the Spirit tryeth and designeth, their willing condiscending, to those generous rules of refined language, and what he sayes to them, he sayes unto all, Take heed unto your wayes that ye sin not with your tongue, Psal, 39.1. The image whereof, as it were growing from, because rooted, in a serpents tail, with the inscription quo tendis? whether goest thou? was of old, an Embleme, of those unhappy issues, men were brought into, whose tongues were not poysed, with premeditation, and wise government, which yet must not be thought identical, with carnall subtilty, or that selfish principle of fawneing flattering, and caressing any, in unjust practises, for sensuall, and proper advantages, there being a time of, and for speaking, as well as a time of silence, and restraining of the tongue which cannot be more pertinently said, (though more properly) to be set on fire of hell, then when it is employed, by the Divel or brib'd, by his emissarys, to stand mute, and not defend, the truth under pressure, or to utter words of slander, Calumny, Atheism, and Blasphemy, lyingly, or wickedly engaging men into Hellish broyls, dangerous garboyls, glorying in the bravery, and finness of Satanical Rhetorick, boasting because we have outrail'd, and it may be silenced, our Brother, not convinced, not converted but heated by our words, as by coals of Iuniper, (which kindled once, burneth even some months after) Devil like, leaves off speaking in not answering again, for a season, purposeing afterward in fiery rage, to work revenge even unto blood.

IF the tongue be the glory of a man, how shamefully do some abuse their glory, and tread there honour in the dust? Let thy talk Reader hereafter, and thy silence also, be such, as is fit for Saints, and worthy of God, symbolizing with Crucigerious of the Last age, who spake oft to his Friends, about Christian Doctrine of the wounderfull preservation of the Church, of immortality, and the ope of glory, which and the like thereto, shall evidence the Spirit to have sat upon thy head (as the tongues rested on the Apostles,) ignorance evanishing, and the Mutinees that so oft hath risen in Societies, formerly about questions of honour and preferment, of sitting at the right hand; and who should be the greatest (one great cause of our late calamity) shall be dashed, quieted, and repented for; all agreeing to talk of the wonderfull works of God! following Iesus our Captain and our Master, whom we have oft mistook, and misinterpreted, but now having a true light, and purchas'd a perfect Idea of things Mystical, by ou zealous yet sober behaviour, by our holy yet peaceable deportment, clear to the Multitude, that in truth we have been with Iesus, and received the earnest Spirit.

THE tongues are said to be cloven Acts, 2.3. Not divided, for that were Babel, but dimidiated as it were, double pointed; since there was Heresies to confute, sin, to detect, Exhortations to be given; reproofs to be made, reason would have them to be gifted for this work, and needfull it wa , to shew there invisible endowments, different gifts, inwardly possessed, by this outward and visible appearance; the multiplicated number whereof, discovering the variety of those languages which, by the spirit they were to instruct in, whether to Iew or Gentile, implyed in the Mystery, from the dimidiatness of the same tongues, forkednesse, or clift in them, these two nations, thereby to be united, and Law, and Gospel, though seemingly different, to be joyned into one root, as proceeding from one cause (viz.) our Lord Iesus Christ.

THIS was known to the multitude of believers out of all nations dwelling at Ierusalem, much about the time, Christ was expected by the studious Jews themselves, and by those, now truly gifted brethren, who having the true sence, or marrow of the law, which is nothing but the pith of the Gospel, could work the hearts of the observers of either, to know, and imbrace both; yea properly to inferr each others duty, and there own requisit practise from what they heard imposed upon the one, or known formerly revealed to the other, as Davids sepulchre with Peters Exposition doth excellently make offer, and convinceingly prove.

YET not in this only, but in the circumstance of time, did the Law, and Gospel harmoniously unit, for these things happned in the dayes of Pentecost, one of the three solemn feasts of the Jews, so called, as being the fiftieth day from the Passeover, in which day, the law was given from Mount Sina; in fire, God speaking out of the cloud; But that law being broke fiftieth dayes after the rising of our Saviour, at the Passeover, who then as a Lamb did take away the sins of the world, God the HOLY-GHOST came down in fire; that is, in fiery tongues, to imprint a new education of his law in the hearts of the true Israelite, yet with this excellent, and comfortable difference that as Moses yeelds to Christ, so must Sinai, to Sion, here was fire only, their fire and smoak, there was clouds, darknesse, and earth-quakes, accompan 'd with fear and trembling, Sinai it self quaking; But in Sion only a sound, as of a mighty wind, to prepare the receivers, and cloven tongues, uniting Iew and Gentile, the boundiary of the wilderness, being pulled up, and variety of tongues perswaded the scattered abroad, that God had given the Kingdoms of this world, to his dear Son, that in a spirituall sence, not Israel only, but the Earth might become the Lords, and the fullnesse thereof, typified, by that multitude gathered, and converted by the heat, fireynesse yet harmlesnesse, of the Saints, charity and ardor, having received the remission of sin, and that from heaven, the self same day their Fathers received the law, against which they had transgressed; for both was at the time o Pentecost, as may be demonstrated in computing the time thus;

THE people came from Egypt on the 14 day of the month, there, therefore remained 16 dayes for travell (the Hebrews always reckoning 30 dayes for a month) the first day of the third month, they came to Sinai, 30 dayes of the second month being accounted, there will with this be found 47 dayes, then the Peoples encamping, Moses goeing up to God, his returning again to the people, for clear calculation, is called one day, which is 48, in which going up again to the Mount, he is ordered by God, to order the peoples being ready against the third day, which will make the 50. n which God appeared, for reckoni g from the peoples want of bread or fall of Mannah, is uncertain and may be erronious, this is more clear and evidenceth the Anology better, betwixt that fire from God by the Ministry of Angels: and writting his law on tables of stone, and that by fire in the descending of the Spirit, that came one the 50 day after the slaying of the Passover Christ Iesus, writting his law upon the tables of the hearts of men, in a fuller, fairer, larger, and more clear Character, typ, or impression, but note this reckoning is inclusive, the other not.

THE Persians and some other nations, adored the fire for a god, because of its excessive power, and force, in resolving matters combustible how great so-ever, into it's own substance, and being; and usually it's accounted the most noble among elements, being as the heavens among bodies, the sun among planets, yea it's purgeing operation made it of old to be the heirogliphick of purity, as if they had known, the world it self, was to be cleansed thereby: but how hath the fire of the Spirit from Ierusalem enlarged it self? making the frosted heart of the unbelieving world, even to glow while it talks, of the Cross from heaven, which is one of the three things, by wise men admired in the earth, looking upon the Resurrection, and Ascension, far short in comparison of that conquest the Holy Ghost hath made of the Grandees of the Nations, in their honourable receiving of that doctrine, from the mouths of plain men, so contrary to the hair of natural inclination; and mark it, where ever the Spirit cometh, it comes ordinarly by the sound of the Gospel, and by it's heat, we are assured of his reception, a heart touched, a heart pricked, is but a heart heated, a heart open'd; when a man crys what shall I do? with Peters converts Acts 2.37. or take away the iniquity of thy Servant, with David 2 Sam. 24.10. surtiship may be offered that the Spirit hat spoken in a saveing way, but if it be a complaint of the punishment with Cain, or a remove the r gs with Pharaoh, be not rash in Cauto ry, this being a Legal, not a Gospel expression, far from that request of creating a clean heart, which the Iews compareth to the Holy of Holies, to Solomon throne, to Moses ables, and truly displays, that the wickednesse is done away, by the Spiri s inhabiting, his resting therein, and writting thereupon, the doctrine of pardon and remission; provyding the man seperate himself from an untoward generation Acts 2.40.

IT'S said the Spirit sat upon each of them, in which it differs, from that unclean Spirit, that goeth about, compassing the earth to and fro, seeking rest, but findeth none, whereas holinesse is pacifique serene, tranquilling, consolidating, the heart in which he dwels, makeing it calm in it self, and causing quietnesse towards all others, condemning Ambition, Covetousnesse, Hatred, Envy, Vanity, and what ever els, tends to the Churches disturbance; in which the Spirit rests, sitting in it, as upon a Throne purposing to reign, as on a Tribunal, resolving to judge, as on a Chair purposing to instruct, for all which, in all ages to come, he represented his undertakeing, on this day, establishing himself upon the Apostles heads, as by fire, clearing them from the rust of Errour, the filth of Corruption, that as Patterns, as well as Preachers, they might be ex mples of Sanctity to their own generation, and give infallible rules for obtaining happinesse unto all posterity for ever.

COMPVNCTION of heart and remission of sin, are both from the Spirit of God, and is that new wine which shall only be put in the new bottles of a regenerated soul, whereby they shal do, and speak, as the Spirit shall prompt them, I had almost said, as the Spirit give them utterance, as here the Apostles: for we find, the whole house was filled with the rushing wind, the Majesty of the Holy Ghost, excluding all in-maets, and though each Apostle, had the sanctifyed operation of the Spirit, filling every angle and corner of the soul, as the understanding with Faith, the will with Love; and that sin or Devil might be exiled, the hands with Promptitude, the feet with Solicitude, the eyes with Modesty, the tongue with Eloquence, the whole man with Prudence, the Faculty Concupiscible being filled with good, the Irascible with courage, the Rational with verity, though they had all gifts and were all filled, yet they spake as the spirit gave them utterance, some had five, others had two talents and S. Paul abounded, and spake with tongues more then they all: whereby he who expects the gifts bestowed unto all, ought not to caresse himself, or hug, and embrace himself in the deceiving hopes of a rich, ample, and perfect possession of the Spirit here, but rest satisfied with his gift, and with being one of the eleven, not envying Peters singularity, (for he is particularly spoken of) and eminency, since a pinnace, a small yaught, shall land as wel as a great ship, with full sail, under the conduct and flag of the Admiral.

VPON the coast of the Whit-sea, there is a cap called Pentecost; and somewhat east of that, there is another called Bonae Fortunae (q d.) good-luck, let this day be any mans Pentecost, a time of gathering in, that is, of heeding the law, offering the first fruits of strength unto the Lord (as the Jews did this day of their corn) it shall, as Godlinesse, (hath the promise) enrich both for heaven, and earth, doing good to him, and not evill all the days of his life, by (pardon the alteration of the coast and similitude) giving him a trade wind for the port of his desired rest.

IN this last age, we are not to look for miracles, by a sensible feeling of the rite, or significant ceremony here used, yet still Christ breaths on the Elect, enlargeing to that degree their bowels of Love, that they hew him always their faces, being averse neither to his Doctrine, nor to his Crosse, yet forget not, that he ascended before the mighty strong wind blew in upon them; and that there may be no mistake, there are some pon whom the Spirit comes never, being eft in the ignorance of nature, coldnesse of the Earth, rawnesse of the flesh; there are o hers upon whom he comes, but abides not, lowing only upon them, and no more, heats hem indeed, but as warm water, they are older soon after: he washeth them, yet afterward they go to the puddle, and are offensive s before; to others he cometh, and abideth itteth upon them, liveth in them, fills them outwardly, with heavenly ardor, celestial eat, and by fire from above, causes them seem peaking Seraphims, and inwardly with wis ome, understanding, knowledge in the eepnesse whereof, they may be stiled Che ubims, yea gods in the liknesse of men, and hose fiery ones too, this was for the Apostles.

BVT alas we see not those signs to passe he fiery tongues of too many in this age at nded with smoak and brimstone, the known fewel of Hel flames, it is but one of a Citty and two of a Trib, in whom we see the love of God (an evidence of the Spirit) which is known chiefly by the loveing of man, who being ready for good works to both, and patient in suffering and enduring evill from both, and makeing progresse from one degree of vertue to another, not falling back into perdition, in the sight of either, this is for us unto whom the Disciples are as lights, after they received the promise of the Father, as a gift from Iesus in his triumphant chariot, the right hand of the Father, the Captain of our Salvation haveing led Captivity captive, giveing gifts to men, to those then, to us now, more dureable treasures, then those offered by the Roman conquerors of old, as Sanctity in fire, Purity in wind, Eloqution in tongues that a Hebrew man might in Roman Oratory, and with Attick Eloquence, publish Salvation to the respective people, and even perswade and reason them by the Spirit into everlasting blesse.

I say by the Spirit, for unlesse he signifie unto the heart, the preaching in the Air wil little avail, neither shal ever he be Oraly instructed, for laying aside the weight that so easely besets, whose mind by the Spirit is not perfectly anointed, for discovering the reward designed for observers of the Law, he being the principale Master, Clearing the memory, Refining the Reason, Inclining the will: by the first, alwayes minding us of God; by the second, directing how to apply him for our good, & because to him that knoweth his Masters will, and doth it not, there are appointed double strips: by the third he sweetly, willingly, and powerfully, draws us to the practise of the good we know, for our souls sake, and by the mercy of Iesus, and by the fellowship of the Spirit, and this alwayes, for tongues being the organ of expressing words, manifests the perpetuity of the things heard, which as by fire, are to be engraven, and melted into their head and heart, for their subsistance in them who are sanctified, as is published, in the Multitude of converts; their joy, their union, their increase, though under persecution.

AFTER the Disciples return from Olivet we find them enter into an upper roome, continuing in prayer, by some learned, thought to be the place where our Saviour instituted the blessed Sacrament of his body, confirmed Thomas in the faith of the Resurrection, and where the HOLY GHOST came down in fire upon this day; And was (as antiquity records) the Church and Synod-house of the Apostles, in Ierusalem, called Coenaculum Sion, being first hallowed by our Lords supper, and consecrate by other appearances for holy use, and service, a Church being builded thereupon, called the Church of Sion, on the top of the mount whereof, there yet remaineth some reliques, confirming the History and Tradition. In this place, the multitude of believers, about an hundreth and twentie; some of them possibly of our Saviours own kinred, converts, and acquaintance in Jerusalem, mett & prayed for the Election of Mathias: at which time surely God loved the gates of Sion more then all the dwellings in Ierusalem, his foundation being in this Holy mount, 87. Psal. 1.2. Here was Mary the Mother of Jesus, & it may be Martha, Mary & Lazarus; who ever they were they continued in one accord, in prayer, Acts, 1.14. for if men give bread when their Children importunatly ask from them, and afectionatly being at peace among themselves; How much more shall our heavenly Father, give the Spirit to such who call for him? especially if in sound faith, upright heart, chast bosoms, holy groanings, innocent thinkings, with unwearied solicitings? Which unweariedness, is intimated in the words they continued, the fire of the Spirit, burning up the stinging, wither'd Nettles of contention, the Thorns of worldly cares, the Heath or Heather of •• ars and dejectments, opening the ground of soul and Spirit, for the seed of the good husband man, that they might be inriched with, nd bring forth fruit meet for repentance and mendment of life; blowing away, as with wind, the sandy van ty of self-conceit and opinion, hindring growth in grace and knowledge, and all triviall trash, sordidness, being either burned, or scattered, while the world is Sataniz'd by lust, continuing in Gluttony, Drunkenness, Excess, Wantoness and Pride, these continue in prayer, peace, and expecting the promise, in high and ervent love; for the Spirit came down, and filled the house where they were sitting, that is, in quietness together, iniquity, passionatness, talkativenesse, itch of disputing about words, which gender strif, contention and debate, the HOLY GHOST purposeng eternaly to be estranged from.

THAT being known to them, and of us to be heeded, the Spirit expresseth more then once, after the Ascension, that the multitude met together in one accord, sueing for the acomplishment of the promise, which in few dayes, that is ten, they received, haveing asked with the mouth, for they prayed; with the heart, for being heavenly endowed, they wen no more a fishing, but about the fullfilling of the Scripture, Judas being gone to his own place.

THEY were in Ierusalem likewise, which is by interpretation a City of Peace, being commanded not to depart thence untill they received the promise of the Father, Acts 1.4. Christ purposing to glorifie his Ascension, yea all his actings, with the greater splendour; for there was his greatest humiliation, the greatest powring forth of his blood, the lowest bowing down of his Head, there at the Pasover, in sight of the Nations, did his Soul fly upward into Paradise, leaving a naked body in the hands of the Souldiers: and there again was his greatest exaltation, pouring forth his Spirit at the Feast of Pentecost, upon his despised Associats, the firstlings of whose conversion by his power, whom the Rulers had slain, but fifty days before in that same City, not only reviveing his memory, proveing his innocency, but convincing their Auditors, the inhabitants of bloodinesse and sinfulnesse; they thereby becomming adorers of the Cross, manageing the vertue and merits thereof, in gratifying the Father, that is, glorifying and pleasing God, by rejoycing because of, and in, the same, and of its extension unto all the world, the Iew rejoycing in his own pardon, for crucifying the Lord of glory; the Gentile being glad, in partaking of that Salvation which was from the Iews, Ioh. 4.22. both now understanding the Prophet in his Out of Zion shall go forth the Law, Isa. 2.3. and whence can it come fitter? since its a Law making peace, then from Ierusalem, a vision of peace, where Christ the Prince of peace, said once, peace be unto you, and again, peace be unto you, Joh. 20.21. that is, as I have found you in peace, I leave you in peace; and abiding in peace, the spirit of peace shall abide with you: for which, receive ye the HOLY GHOST.

THE Trumpets of the Temple sounded every morning at the opening of the Gates, for assembling the devout unto Divine service; the Spirit being breathed upon the Apostles here, keep'd them together, untill the sound of a mighty winde alar m'd them, and prepared them for more ample manifestation of his appearance; And surely what the Trumpet did, our Bells doth now, each ting and toll, saying, Gather your selves together, Joel 2.2. and though gathering by many be not regarded, and by severall reasoned and printed against; yet our falling from the shadow of Religious deportment, in shutting our ears against such solemne invitations to our Churches, hath not had among us, such alluring mercies, such beamings of heavens acceptance, such self-denying, and sin-subduing characters, such warme breathings of Ghostly consolations, nor such examples, impulses, to purity and good works; but that yet we should go up to the house of the Lord, and call upon his Name with the remnant that are left.

OVR Fiery tongues against Assemblies, and the Masters thereof, being indeed such, that is, fiery, rather then like as fire; God by them being dishonoured, and the multitude of the Nations enforced to conclude there from, that mystically we be drunk with the wine of astonishment and spirit of giddinesse, having a knack of cursing, what ever we see contrary to our intentions, though urgently sought by us, or wishedly endeavoured; for what ever Providence doth with us, though, it may be, in the main conform to our prayers and fasts yet in the end we pray and fast, yea curse and ly against it, since it is so well known, the Gall which now imbitters our lives, even to separation; is no other then that same Gall that hath disrelished our former enjoyments: Our disquiet proceeding not so much from this or that object, as from our heeding the devil, who is come down, yea invited down amongst us, having great wrath; so that in some meetings, there is, it may be, a mighty rushing wind, and the sound of that throughout the land; but our sitting, that is, our abideing in that harmonious concord, peace, and love, attested as a badge of the Spirits future coming, not being seen its fallacious to inferre the possession of Holinesse, though they should speak with Tongues and prophesie.

OFT did the HOLY GHOST appear but never in the shape of a ravening beast, or bird of prey; Oyle is soft, a Dove is not invective, and the fire that came down at Pentecost, was without smoak; for that hurts the eyes, and likewise without natural heat, for it sindged not a hair of the head, neither did the smell of fire passe on the Apostles; it being but like fire, an Element in which God had oft appeared, as to Moses, to Elias; the nature of it being adapt to signifie the operation of the Spirit within these men for their own good, and benefiteing of others: which ardently they pursued, prudently instructing, and by Grace infusing in others, their own acqui 'd, and infused perfections, as by fire, melting the hard heart, inlightning the ignorant, cleansing as from rust the idle and sluggish Soul, heating all through the love of ascending towards Heaven; which love as oyle, keepeth always aloft, and without mixing it self with the affecting of things here below, they being cast out, as by a sink and not to be heeded, that is, beloved, for nauseating the Soul, which by the pledge, or troth here received as by a Ring, hath betrothed it self purely unto God.

HENCE, we may pronounce their piety, but formality, and shall be more confounding, then flat Atheisme, who obtruds upon the world, their rough hands, enflamed cheeks, tearing nailes, their pilfring humour, their slandering tongue to be constituent parts of those multiplicated gifts, effused and shed abroad upon their heart by that Spirit which descended in these dayes; the pernicity whereof to discover, would long detain us from our Port; but that of our Saviour, detects the insolence, by their fruits ye shall know them, Matth. .16. Rapaciousness, and blood-thirstinesse, being equally remote from the soul of Him in whom the HOLY GHOST dwells, as are the contentions and blasphemies of Hell, and the joyes, concord and peace in the highest Heavens.

SVCH who expect visits from great men, fits their houses for reception, possibly by perfuming pots; the Disciples prepared for the Spirit by Vnion, Prayer and Love: embrace the Pattern, imitate the Coppy with repeated acts of incense-like mortification of lust, prejudice, animositie, or whatsoever savours of such nastinesse; Using in opposition to these, the strowings with the sweet herbs of Brotherly kindnesse, meeknesse, patience, charity, and love to God: the house (I should say the Soul) thus scented, is disposed for his admission; he loving purity, and religious cleanlinesse, being the only delectable property, he pursueth and expecteth.

THE Church is said to have Doves eyes, Cant. 4.1. and the Dove is both a sociable and harmlesse creature, refusing to nest in that cote where rottennesse, or stench, breeds annoyance; being delighted with that house most which is furnished with glasses, the bird delighting in her own shadow, and rejoycing to behold it, even in water: The Doves eyes indeed, properly unsolds the chastity of the Church, looking only upon her beloved as a true Turtle, and her not following strange lovers; but the other known properties of that fowle, countercharms the witchcraft-like enchantments that are in this age, men caressing, that is, hugging themselves in a whimsical solitude; not desiring to have a discovery of themselves, unto themselves, least they should relinquish their imbib'd opinions, falsely called a principle, and say, O! who shall deliver us? flying from contrived-for-disturbance, or tenets of separation, as from filth and ordure, in which alone the unclean spirit keepeth, because there only he findeth rest.

WHEN the World was sou ed, or (so to speak) under the pickle of the deluge; the Dove alone gave intelligence of the waters abatement, not by a Bramble, but by an Olive branch: So untill the waters of Contrition flow for our former defilements, unchristian-like temperaments, (which as raw blood putrifies yet the body of our Kingdoms,) it is not to be expected, the Comforter from the FA HER and the SON shall intimate unto us, that our sins are forgiven, or that in Christ we have got the Victory: testifying the truth thereof, by the Olive branch of refreshing comforts, antedateing heavens felicity in the infallibility and certainty of its possession, peace with God, being certainly deduceible therefrom: Whereas contrairily by our tearing and devouring one another, its easie to prognosticate what the result of our lives shall be, and whereunto the issues of our Death shall tend, if we persevere in discord, the Horoscope of the litigious, discovering his being born in Satan; the scheme manifests his rest (pardon the irony,) shall be with him; which even his spirit attests in the pangs of a tortured, and disturbed breast, so that within us, we have either way a witnesse of our blesse or misery, whereby our condemnation is the more intollerable; if we do not our own businesse and study to be quiet, living in love and peace, that the God and Spirit of peace and love may be with us.

HOW oft in the History of the Ascension and of the HOLY GHOSTS descension, (to harp once more upon this string) have we these words, they met with one accord? and no where besides; shewing, that in opposition to that quarrelsome life, to those frequent disputeings among the Apostles and Disciples and censurings one of another, they formerly had offended in; Now they unanimously agree in a Brotherly harmony, being united though numerous, as one body by the Cement of the Spirit through the Gospel; there being no intimation in the sacred History of any reflection of the Disciples to the Converts, or of the Converts to them, or of any one towards another, about any miscarriage, whereof aforetime they might be, or had really been guilty of, their life answering the Law; for it was the Pentecost in ordinary fiftie days from the Pasch, that these things were done, and the fiftieth year also; and so the year of Jubilee, a time of releasment for servants, lands, debts, of rest, and proclaimed with great joy, Levit. 25. figuring that delight Christianity hath obtained under the full deliverance Christ hath purchased for his people; freeing them not only from the pedantry of the Law, and burthensome rites thereof, but restored them to their former priviledges with God; the exceedingness whereof is figured in this, that there passed twenty nine Jubilees betwixt Ioshua and Christ, the Gospel abridging the Laws authority, and hastning the acceptable time, the year of great deliverance, Luk. 4.18.

THE Pasch by Christs death is antiquated and outdated, it was expedient also, to abolish both Pentecost and Jubilee; for having procured a plenary remission from sin, we as freed from its bondage, are now to rejoyce in the LORD alway, the Jubilee being proclaimed upon the day of Expiation which was a day of sadnesse, grief and sorrow for the offences of the whole year, that in the midst of trouble they might remember joy; and we having liberty by the Resurrection, who before were sold; and gifts by his Ascention, who before were poor, presenting himself as the first fruits, (being first born from the dead) before the Father, for obtaining a blessing on the crop, or race of mankind (which the Jews did at Pentecost) therefore let us pray, for fulfilling of the Pentecost feast, in having sin remitted, the curse from the Earth removed, and the Iubilee rite also, in having the liberty of the Sons of God, the legal ceremonies evanishing, a clearer manifestation of things, and mysteries are under Evangelical dispensation, sprinkling with water, being now repentance; washing with water, baptizeing with the HOLY GHOST, and sacrificing of bullocks, goats, and lambs; for expiating sin is that superlative sacrifice of Iesus death, an offering for the sins of the whole world; He being that Lamb of God which taketh them away, by whose strips it is healed, and by whose blood it is made white; which the very garments of the Neophti, or new Converts of old, upon this day worn, emblematically discover'd, being cloathed in whit, insinuating sanctity, purity, harmlesnesse and pe ceablenesse: whence the day is called Whit-sunday, or with the Saxon, wied (i. e.) that is sacred, or holy Sunday.

LET this Generation pretend to what degree of Sanctity it please, to fear God, to eschew evil, to honour all men, to do violence to no man, to do good; and in all these to persevere, is the alone mean to be cloathed in White, the proper habit of that Citizen, which is of Ierusalem above: unto which all his acts must quadrat of what kind soeever, least the Spirit be blasphemed through his impertinencies.

FOLLOWING that Heroe, Peter King of Aragon, who gave a Glob, representing the Earth, a Crown surmounting that, signifying Soveraignity, that overlaid by a Scepter, typifying the application of Law according to merit, over all a Dove in a glory emblemating the HOLY GHOST, circumscribed with this device, TE GUBERNATORE,, (i e.) by thy Direction: all things being done within the Empire of the Christians jurisdiction thus; Religion shall not be used as Talque (shining over glasse cases,) to hide the rottennesse, worm-eating, and mothinesse in the frame of many mens conversation; neither shall their talk so amuse the Vulgar and undescerning, as to cause a sigh, a long prayer, the nameing of God, and conscience, cover the ickednesse of practises, as to let it passe without abhorrence of their Hypocrisies, or censuring their ( ick-nam'd holy) profession, as too frequently they do to the defaming of that which our devout Ancestors, called Zeal, Piety and Religion; accounting honesty in the second Table, one genuine Character, clearing mens observance of the first, wanting the brazen-fore head, now boasted of in some Professors, where holinesse is divorced from peace; no sacrifice Sermons, or Prayer so pure as those which are mingled with the blood of men, who gainsay the principles of a few; by blood, is not barely to be understood, that physical thing so called; but the curses, lyes, untrue reports, slanders, calumnies, with which the services of Formalists, and Pretenders, are maliciously, sinfully, scandalously, and madly interwoven.

THAT French King, Henry the third, having been upon this day, by the Diet of Poland elected their King, did in memory hereof institute an Order, called Knights f the HOLY GHOST, their Habit ha ing many black and white ornaments therein; nd in a golden Collar, within the center of Cross was the effigies of a Dove, umbrage ng that blessed Spirit: It is lawful to attempt, ea honourable to design high Atcheifmen s, if within the verge of our Capacity, power, or calling: and to whet my weapon at this Philistines forge, how strenuously hath the Ancient Saints endeavoured to cause the days, and places, whereon and wherein they have been honoured with mercies, blessings or visions to be remarked, as Abraham in Beersheba, Gen. 21.33. or Iacob in Bethel, and Mordecai at Purim? This hath been a day of glad tydings, wherein by Tongues, the organ of Eloquence, utterance and acclamation, GOD hath testified mans endowment with the gifts of holynesse, and given instances of gracious acceptance for humble Penitents, possitively deduced without much scruple, from the Apostles teaching, and the Murtherers repenting, sorrowing, believing, rejoycing: Whence it is consequential, that if we reflect upon the blacknesse of our tongues, in our clamours, bawlings against Christ, his Word, his Instituts, his Servants as if they were not worthy to be, or fit to live; walking in Godlike or Dove-like innocence, invested with the white Robe of love and meeknesse, adequat and cut out for the Elect of GOD, Col. 3.12. We shall have the honour of all GODS Saints, being elected Kings, to reigne over lusts, hell and Death, by being from this day forward filled as was Stephen with the holy Spirit, filled with all knowledge, evidenced when with the Romans we are full of all goodness, Rom. 15.14.

Glory be to the FATHER, and to the SON, and to the HOLY GHOST. FINIS.
Errata ie Corrige.

The China Printers having by their Art, Exim'd themselves only from Possibility of Errour; the best in Europe, yet pleads guilty of mistakes: Here are some Capitall ones marked, others being Remitted to the Readers Charity and Correction.

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Mr. VVill. Annand His Mysterium Pietatis.