〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Extraordinary Days. OR SERMONS On the most Solemn FEASTS and FASTS throughout the Year. viz. 

CHRISTMAS-DAY.  
ASH-WEDNESDAY.  
GOOD-FRYDAY.  
EASTER-DAY.  
ASCENTION-DAY.  
WHIT-SUNDAY.    
Whereunto are added two other Sermons.  
By JOHN TORBUCK, M. A. Rector of Ludgershal in Wilt-shier.  
Rom. 14.5, 6. One man esteemeth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) one day above another.  
He that regardeth a day, regardeth it to the Lord; and he that regardeth not the day to the Lord, he doth not regard it.  
OXFORD, Printed by L. LICHFIELD, Printer to the University, 1671.   

To the worthily Hond. and Right Worshipful, Colonel William Ashburn-ham, One of his Majesty's principal Officers at Court, and Burgess for Ludgarshal in the County of Wilts.  
All Happiness, etc.  
Worthy SIR,  
SInce no man, be he never so great a stranger to your Person, can be unacquainted with your Virtues & goodness, so well known to your Country, and particularly your own Borough, (whose Inhabitants are ready at all times to throw themselves at your feet in thankful acknowledgement of your many favours) among these, Sir, (now Providence hath made me one of of them) may this my Mite of gratuity be accepted of.  
I thought these Tracts not improper for such a Patron, both in respect of their style and subject: The Style being poor, may yet, Sir, we know travel abroad with courage & safety under Your Protection. The Subject indeed High, our Solemn Festivals, were at the same time with you restored to their due splendour. And I have this to say, the plainer these Compendious discourses, the more suitable to their Auditory, being the substance only of what was delivered to my own charge: Nor ought these Truths any more (than some our more solid Gentry now adays) be the less esteemed of, for their ordinary garb. Wherein, what I have borrowed, I have chosen rather to be too troublesome, with Interlinings, than not honest, to repay again, in the exact quotation of the Authors: I would have no man for me such a Diagoras, as in pet to turn Atheist, finding me not thunderstruck for wrongfully fathering another's labour. To Conclude, Sir, If these my Honest, (though weak endeavours) prove any way profitable, with your pardon, and good liking; I have my wish, whose chiefest ambition is to beg leave, to subscribe,  
SIR, Yours in all cheerfully devoted service, JOHN TORBUCK.   

The Preface To the READER.  
THe Great Diespiter, (as the Poet calls him) that Father of days: God, who made every day, Gen. 1. hath made some days twice, that (as well as in respect of a common fiat, so of a special faciamus; of a common Providence, so of some signal and peculiar mercy) we may say of them with the Psalmist's Emphasis, 18 Psal. 24. These be the days which the Lord hath made, we will be glad, and rejoice in them. And as there is a time of joy, so a time to weep, 3. Eccles. 4. as a time of mirth, so a time to mourn. The Lustre of Gods more glorious favours is expressed, by rendering the light of the Moon as the light of the Sun, and the light of the Sun, sevenfold, as the light of seven days. Now what senselessness, and unworthiness must it needs be, to take no notice of those times which God hath so splendedly marked out for us, with the passages of a distinct love? Such are the Festivals of Christ's Incarnation, Resurrection, ascension, etc. And as God's singular bounty hath advanced some days to a superlative brightness, so our notorious sins, have brought others, to a dismal cloudiness. The former, make up our Set-Feasts, designed for public praise and joy: These latter, Set-Fasts, for solemn sorrow and penance. But there are a peevish generation, (who loving to tread Antipodes to the Church's custom) are pleased with neither; against whom, we may justly take up our Saviour's complaint, 11. Mat. 17. We have piped unto you, and ye have not danced, we mourned to you and ye have not lamented.  
If these may Object; praiseing God for a Saviour, and Repentance for sins, are duties required every day, and therefore what needs all this ado? Besides, can we (perhaps say they) depose, those set-times, we so much stand upon, to be the very times of Christ's birth, Passion, Resurrection, etc. Doth not Saint Paul too severely check time-observers, 4 Gall 11. with an, I am afraid of you?  
I answer.  
1. What is always requisite, must be needs pure perverseness to slight then, when the Church hath commanded it, only because She hath commanded it.  
2. What is always requisite, may it not be sometimes requisite, in a more solemn manner? They may with the same Argument, condemn the duties of the Sabbath.  
3. The Apostle in the forementioned place to the Galatians, speaks only against the Superstitious observation of Judaical Festivals.  
4. Are these the very times of Christ's Birth, etc. Here they think they have us upon advantage, without remedy: But give me leave to say (such is the different account of time, and upon many respects so undiscernible the loss herein) that I should think him somewhat hardy, should proffer to swear, to the Precise exactness of any day we keep. It is enough to any sober man, that the Church hath appointed them for such, or such Solemnities, esteeming them the very times, (as near as she could be informed by the best tradition) nor can it be any other than ill nature, conceitedness, and obstinacy, to cavil with her herein.  
I like them the worse because these Time-Levellers have been commonly found to aim at the levelling of Kings, and Kingdoms as well as Holidays, to their discontented and factious humour.  
Shall I tell thee Christian, devoutly observe what the Church hath appointed in all her reasonable commands (supposing them at least, to be the very days, for what they were enjoynect) this will be a main help to raise thy meditations, to an Ecstatical height and an abundance of fresh supplies of comfort will accrue to thee hereby.  
Our Title is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Extraordinary Days, or Days above Days, because These in our Church Service-Book have the Precedency of all others, in their proper Psalms, (the marrow of Devotion) proper Communion Prefaces, most Articles of our Creed, are contained in them, and these be the most most concerned in that most pious and potent Supplication the Litany, where we passionately call for mercy by those Acts done on them, saying, By the Mystery of thy Holy Incarnation, by thy Holy Nativity and Circumcision, by thy Baptism, Fasting, and Temptation, By thy Agony, and bloody sweat, by thy Cross and Passion, by thy Precious Death and Burial, by thy Glorious Resurrection and ascension, and by the Coming of the Holy Ghost, Good Lord deliver us!  
Reader, This Consideration hath not a little affected me (I proffer thee no worse) and by God's blessing, may have the same effect on thee, which is the earnest Prayer, and Desire of  
Thy Faithful, (though, unworthy) Servant J. T.   

The Titles of the Sermons, with their Texts, contained in the Book.  

First Sermon On Christmas-day. Or the Nativity of Christ. 1 Luke 16. And they came with haste, ad found Mary and Joseph, and the Babe lying in a Manger.  
Second Sermon, On Ash-wednesday, Or the Prevalency of Prayer, and Fasting. 17. Mat. 21. Howbeit this kind goeth not out, but by Prayer, and Fasting.  
Third Sermon, On Good-Fryday, Or the Passion of our Saviour. 26 Mat. 39 O my Father if it be possible let this Cup pass from me: nevertheless not as I will, but as thou wilt.  
Fourth Sermon, On Easter-day, Or the Resurrection. 24 Luke 34. The Lord is risen indeed.  
Fift Sermon, On Holy-Thursday, Or the Ascension. 4 Ephes. 10. He that descended, is the same also that ascended up, far above all Heavens, that he might fill all things.  
Sixth Sermon, On Whit-Sunday, Or the Inestimable Gift of the Holy Ghost. 8 Acts 20. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.   

Moses Misused, Or the Magistrate's Authority most Impiously, and Impudently affronted.  
Preached at the Summer Assizes at Abingdon 1669. 7 Acts 27. But he that did his neighbour wrong, thrust him away saying, who made thee a Ruler and a Judge over us?  
Lex Innata. Religion Born with us. 2. Rom. 14. These thaving not the law, are a law unto themselves.    

Errata.  
Pag. 37. l. 9 r. Gaius. p. 38. l. 25. r. prayers. p. 73. l. 18. r. bones. p. 86. l. 14. r. four. p. 87. l. 18. r. Humane. l. 27. r. contact. p. 103. l. 16. r. came. l. 22. r. Apostoli. p. 106. l. 20. r. of the Holy Ghost. 7. Serm. p. 12. l. 26. r. doers. p. 19 l. 11. r. sleep.  
These, and what other Faults (through the Author's absence from the Press) have escaped, Courteous Reader Correct.   

FIRST SERMON ON Christmas-Day, OR The Nativity of Christ.  2. Luke 16. 
And they came with haste, and found Mary and Joseph, and the Babe lying in a Manger.  
THere are two pieces of Wood that become the Jews chiefest stumbling-block, and the Pagans' scorn, and yet are the main props in a Christians Creed, and supporters in his Comfort.  
I mean the Cratch & the Cross, 1 Cor. 1. c. 23. the one unavoidably accompanying Christ's birth, the other his death.  
But what the blessed Jesus (when he came to visit us in great humility) was not ashamed to undergo for us, we have infinite less reason to be ashamed to own.  
God forbidden, But that we should glory (with St. Paul) as in the Cross of Christ, (6. Gal. 14.) so in his Cratch too, the one is in order to the other, (Mystery of Divinity) the everliving God was born here, to be capable to suffer there; and both for our salvation.  
Hence, the Manger and the tree (seem they never so despicable) are greater Monuments of God's love to Mankind, than the glorious fabric of the Universe, for who will deny our Redemption to be a mercy excelling the Creation?  
This then is a great Feast, as the day of our Redeemers Birth, so of his Invention too, and that only at the Sign of the Manger, Hoc erit signum, this shall be it, saith the Angel, v. 12. To this let us make haste with those in the Text, And they came with haste, etc.  
These words divide themselves into 4 Parts. 1 Inventores. 
The Division of the Text in 4 parts.  2 The Personae Inventae. 3 The Vbi 4 The Quomodo.  
1. The Inventores or Persons finding. They came. 2 The Personae Inventae, or Persons found, Marry, and Joseph, and the Babe. 3 The Ubi or place where they were found, In a Manger. 4 The Quomodo, how they found them, or what means they used here. They came with haste.  
1. The Persons finding, They came, 
1 The Persons finding Shepherds.  this refers to the Shepherds, v. 8. abiding in the field, keeping watch over their slocks by night.  
But if any are offended at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. Excubantes, quasi extra cubare dicas, atque adeò sub dio pernoctare Beza) and say the Shepherds being at this time abroad without doors, must needs turn our December Christmas out of doors quite (supposing it improbable, that they would in so cold a part of the year, take up their lodging in the open field) they must consider the diversities of Climates, and the vigilancy of Countrymen, when necessity requireth.  
The great confluence of all sorts of people and strangers at this general tax, v. 1. might make them look about them with the more care and painfulness.  
Quare vetusta traditio Ecclesiae non temerè nobis rejicienda est. Casaubon.  
The Shepherds did properly seek for and find, (as Bishop Andrews observes) the (b) Chief, (c) Great, and the (d) Good Shepherd (e) of our souls; This blessed Lamb of God (now newly yeaned) that taketh away (f) the sins of the world. (b) 1. Pet. 5. c. v. 4. (c) 13. Heb. 20. (d) 10. Joh. 11. (e) 1. Pet. 2.21. (f) 1. Joh. 29.  
God saith of his begotten, Let all the Angels worship him, 1. Heb. 6. which honour as he confers on those glorious Spirits, so in his infinite mercy, he is pleased to allow men likewise, (whose nature he took, 2. Heb. v. 16. and not the others) and amongst these, the most ordinary plain Countrymen Shepherds.  
Christ coming to undertake for us in the meanest con●ition that might be, 
What may be learned a from the Shepherds.  hath every thing suitable thereto, a homely place for his birth, and homely guests.  
Nor will I part with my Shepherds, till from them I learn, that as there is requisite a due distance between Superiors, and Inferiors, so this aught to be free from all manner of Pride and Contempt, since God accepteth of the lowest as well as the highest.  
Now we know (blessed Jesus) that thou art (h) he, that should come, not do we look for another, since according to the undeniable Character of the true Messiah (which thou thyself hast given) the (i) poor here have the Gospel Preached unto them. The Shepherds this day receive the (k) Evangelium, the first glad tidings of a Saviour's birth; vobis natus est, v. 10. (h) 11. Mat. 3. (i) v. 5. (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 9  
To conclude; the Joy of this Birth is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to all people, v. 10. Christ descended, as from David, and Solomon, and a list of Kings, so from Booz, and Jesse, plain Countrymen: Now, he came for them, from whom he came; which Intimates that all sorts and conditions of men from the Sceptre to the Sheep-crook, are interessed in a Saviour.  
Lastly, Shepherd's first hear and declare a Saviour, perhaps that the plainness of the men might add the greater credit to their relation. Abfuit ab iss fingendi voluntas, & astutia, quia rudes fuêre. Lactantius.  
I pass now from the Inventores, or persons finding, the Shepherds, (they came and found) to the personae inventae, 
The personae Inventae. Marry, and Joseph, and the Babe. Why Mary named before Joseph.  persons found, viz. Marry, and Joseph, and the Babe.  
These be the Parents and the Child; but why Mary before Joseph? the Wife before the Husband? This doth not quit the woman of her duty of sub●ection, 5. Ephes. 22, 23, 24. and wring the staff of Pre-eminence, Rule, and Authority out of the man's hand, to put it into hers. But perhaps she was found first (though not far one from the other;) or rather it seems to me, as if the wisdom of the Holy Ghost would imply hereby, that Mary of the two, hath the greatest share in this Birth. Mary is the real Mother, Joseph but the reputed Father of Christ.  
That He was conceived by the Holy Ghost, born of the Virgin Mary, is an Article of our faith, without any talk of Joseph.  
Hence sinful, vile, polluted Adam's offspring, Man, touch not this Holy Maid: and hence all base and unchaste thoughts; that which is conceived in her, is of the Holy Ghost.  
Which Conception 
† Sicut vermis calefaciente sole, etc. Aug. de temp. Ser. 181.  St. Austin makes more plain unto us by the similitude of a Worm, which Christ compares himself to, 22. Psal. 6. I am a worm, saith he, and no man; i. e. not conceived after the manner of men; but as the worm by the heat of the Sun only, is form of mud or slime: so Christ was conceived of our flesh, by the secret assistance and operation of the Holy Ghost alone. 
* Nec potest doceri nisi à donaate, nec potest addisei, nisi à susc●piente. St. Bern. on the Conception.   
This Melchisedec without Father, Jesus thus miraculously conceived; Marry yet acts the part of a Mother in bearing and bringing forth this her first born, 5, 6, 7. verses.  
From hence forth all generations shall call thee blessed, 1. Luk. 48.  
Thou art the King of glory O Christ.  
Thou art the Everlasting Son of the Father.  
And yet, when thou tookest upon thee to deliver man, thou didst not abhor the 
* Quantus est qui natus est, Sed quantus est qui de Virgin natus est? Aug. Hom. 32. pag. 340.  Virgins Womb.  
Marry! in this, He that is mighty hath magnified thee. 1. Luk. 49. Wheresoever the Gospel shall be Preached, there shall also this be told. 26. Mat. 13.  
Thy name stands registered in that Brief, (our belief) which must have passage over all the world, and we will never remember thee, but with love and reverence next to adoration.  
(If I might not be thought too superperstitious and impertinent) I could tell here, how that this name, once named, (out of awful respect to the Blessed Virgin) did once stop a young Gallants lust; in its full design, and work a notable Reformation in him. The Story, we may read at large in Montaigne's Essays, lib. 1. cap. 46.  
But as the poor simple man, must needs Saint. Pontius Pilate, because his name was suffered in the Creed, will I (on the contrary) altogether despise Joseph, for being left out.  
Joseph then, 
joseph's description.  (though of mean occupation) a Carpenter. 13. Mat. 55. yet is of Royal descent: of the house and lineage of David, v. 4.  
As to his Civil condition, he is noble (belonging to the tribe of Judah) and therefore repairs to their Metropolis Bethlehem, to be taxed, v. 4, 5.  
As to his virtuous disposition, he is a just man, and obedient to the Divine command. 1. Mat. 19.24.  
I would fain leave them, as they were found, together. A loving pair, and so not far one from the other. Indulgent Parents, and so both near the Babe.  
Methinks I see the over joyed Mother smiling upon her heavenly Offspring: whilst Joseph admires his Virgin Wife, she busily wrapping and swaddling his beauteous body; whilst he as cheerfully waiteth and tendeth on this sacred Nurse.  
'Tis Honour over and above sufficient to Joseph only to be husband to her, whose child he durst not own to have begotten, For the Holy Ghost came upon her, and the power of the highest did overshadow her: wherefore that Holy thing which was born of her, is called the Son of God. 1. Luke 35.  
Which brings me to the Babe, to whom I long indeed to come as the subject matter of this Festival.  
As Contemptibly as here he seems to lie, 
The Babe who he is.  this is none other than a Saviour, Christ the Lord, v. 11.  
1. 
1 A Saviour.  A Saviour, & soter hoc quantum est? saith Tully. How great are the thoughts of a Saviour? if but for the Body? But this is a spiritual Saviour, this Babe's name is Jesus, because, he saves his people from their sins, 1. Mat. 21. Neither is this salvation in any other. 4. Acts 12.  
A Saviour, 
1 Christ.  Christ, or 
† Christus dicitur à Chrysmate i.e. unctione St. Austin de temp. Ser. 181.  Anointed, for of a truth this Holy Child Jesus was God's special anointed, 4. Acts 27. with the oil of gladness above his fellows, 45. Psal. 7. i. e. as the 
† Bishop Hall 's Paraphr. on the Text.  King, Priest, and Prophet of his Church: God hath endued his assumed humanity with all divine graces above all mere mankind.  
Christ comes fully qualified, for the work of a Mediator, or complete Saviour, purposely designed hereto, with his Commission Patent from heaven; for him hath God the Father sealed, 6. Jo. 27.  
3. Christ the lord 
3 The Lord.  There be Gods many, and Lords many, 1. Cor. 8. ch. 5. But Holy Babe, Thou only art the Lord. There be many Christi Domini, the Lords Christ's or anointed, yet but one Christus Dominus, the Lord Christ.  
He is the Lord, Lord of Lords, and King of Kings. 17. Rev. 14. The Lord coeternal and coequal with God the Father, begotten of him before all worlds, God of God, very God of very God, saith the Nicene Creed.  
Such a Lord, that the very Pagan 
† Augustus.  Emperor, 'tis reported by Grotius, lib. 7. c. 2. upon the same day that this Babe was born, forbidden any by Edict to call him Lord, That all Lordship might be ascribed to him. To whom he in great devotion erected an Altar with this inscription, Haec est ara primogeniti dei. Suet.  
The Delphic Oracle is said to acknowledge the Deity of this Babe, vid. Balduin. de Cas. Consc. pag. 75. One of the Sibyls to prophesy concerning it: Plato to believe it: But whate'er becomes of Heathenish Stories; Scripture doth sufficiently prove him our Immanuel, God with us. 1. Mat. 23. In this word (saith Bishop Andrews Ser. Nat. 9 pag. 75.) is employed both natures, El signifies Gods cum plenitudine potestatis, God in his full strength and virtue, God with all that ever he can do. So is Christ, saith Athan. in his Creed, perfect God; Immanu with us: one of us, perfect man too; and that in the Infancy of our nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Babe.  
A Babe. 
Christ a Babe.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) implies a child newly born hanging at his Nurse's breast.  
Blessed Babe! Well may thy name be called Wonderful, 9 Isaiah 6. what 
* Christi Nativitas silentio colatur, etc. Bas. Hom. in Sanctam Christi Nat. p. 246.  a mysterious Birth is this? where Incomprehensibility is cradled, 
(k) 1. Rev. 8.  Eternity hath a beginning, the Rock of ages not a day old, Almightiness made weak, the Word, 1. Jo. 1. not able to speak a word, Immensity (l) whom the Heaven of Heavens cannot contain, but a span long, 2. Lam. 20. He (m) that hath gathered the winds in his fists, and bound the waters in a garment, who hath established all the ends of the Earth, is himself in a Virgin's arms, in clouts, in a stable. The great (n) creator and (o) preserver of all things, is content to become a Creature, to take Being from her to whom he gave Being: and nourishment from her, to whom he gives sustentation. Blessed is the womb that bore thee, and the Paps which thou hast sucked. (l) 1. K. 8. ch. 27. (m) 30. Pro. 4. (n) 1 Col. 16. (o) v. 7.  
Oh whether hath thy love for us transported thee, infinitely below thyself in Humiliation, which must needs transport us beyond ourselves in admiration of it.  
3. 
3 The Ubi, or place Christ was found. The Manger. Why so?  This Humility doth further demonstrate itself in the ubi, or place Christ was found in, the Manger.  
How so?  
1. Take the Holy Ghosts reason, v. 7. there was no room in the Inn. 
1 No Room in the Inn.  In respect of the meanness of her Husband Joseph, and that the concourse of people was so great: so Bishop Hall in his Paraphrase on the Text. O ignorance and ingratitude! no room for him on Earth, who prepares us such glorious mansions in Heaven, 14. Jo. 2.  
2. 
2 This was the Angel's Sign to find Christ.  This was the sign given of the Angel, verse 12. without this, the Shepherds might have sought Christ long enough, and not have found him: Let them alone, say nothing to them (saith Bishop Andrews in his Ser. of the Nat. 12. p. 110.) when they came to Bethlehem, they would never go to an Inn or Ostrie, but the very best house in the Town, or if to an Inn, to the fairest Chamber in it, or to a Chamber at least.  
They would have expected a chief person in a chief place, a Lord and Saviour, somewhat Lord and Saviour like, in a Crimson Mantle, in an Ivory-Cradle, etc.  
But this is his state of Humiliation, and as he is 
† Athan. in his Creed.  Inferior to God, as touching his Manhood, so inferior to man touching his Manger. Being made like unto the Beasts that perish, 49. Psal. 20. lower then this he could not well go.  
3. 
3 This Sign runs Counter to man's sinning.  Our Saviour's Signs runs counter to man's sinning, and so it must: No fruit will serve us but the reserved tree; no preferment but a Dii eritis, 3. Gen. no Tower but one that shall reach to Heaven, 11. Gen. 4. Now contrary to all this, is Christ's low, common, and despised Manger.  
If Pride be the direct way to Hell, quite back again Humility, must be the way to Heaven.  
4. 
4 This Sign was proper to Shepherds.  This Sign was proper to Shepherds, to give them encouragement for their admission to Christ, this shall be a Sign unto you, v. 12. There will be no Porter to stop the passage, no strict Guard to hinder your access to the Manger.  
5. 
5 A Sign that Christ stood not in need of any external pomp.  This is a Sign that Christ stood not in need of any external Signs or means to set him forth: But was, and is (of himself) independently glorious.  
Indifferent personages commonly covet after the gaudiest dress; a Pearl of great price retains its value, as well in a Manger, as in the Costliest Cabinet.  
The more unexpected is his greatness (by the baseness of his Sign) the more it is to be admired.  
6. 
6 The lower the sign, the higher his love.  The lower the Sign, the higher Christ's love to be so far abased for us.  
7. The viler the Sign, the viler sin, that brought him to it, 
7 The viler the sign, the viler sia.  the uncleanness of our hearts brought Christ to such an unclean and noisome Birth-place.  
8. 
8 This sign was to punish the the Jews.  This Sign might be a Sign that God had a mind (in his infinite Wisdom and Justice) to punish the obstinacy and ingratitude of the Jews, making this Sign of the Manger, the Sign of our Saviour, rather Signum Contradictum, than Creditum: rather spoken against, 2. Luk. 34. than believed: That their haughty spirits were ready to cry out with as great scorn as they 1. Sam. 10 c. 27. How can this man save us? They fancied that the Messiah should have a Princely Court at Jerusalem, and never dreamt of a Manger.  
9 
9 This was a sign Christ intended no greatness at his first coming.  This Sign was a Sign, Christ intended no greatness, no temporal greatness, at his first coming. His beginning was a Cratch, his end no other (exaltatus) or lifting up, (8. Jo. 28.12. Jo. 32.) then the Cross. The one was proportionable to the other, some describe a Cratch (saith Bishop Andrews in his Ser. of the Nat. 12. pag. 3.) to be made Cross wise.  
Lastly, What God hath ordained, 
Lastly, This sign God ordained, etc.  (for this Manger, was not left out of the Holy Pages of his eternal, wise decrees, 40. Psa. 28.) what Christ gladly accepted of, 40. Psal. 8. what the Holy Ghost in Scripture testifies, the Angels openly Preached and Sung to, 11, 12, 13. verse, we have no cause at all to be offended at, but with all love, joy, humility, and astonishment to adore this Babe lying in a Manger.  
4. 
4 Quomodo, or how Christ was found. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's signification.  I come to the Quomodo how Christ was found; or what means the Shepherds used here, and that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They came with haste, this signifies.  
1. An 
(r) 4. Eph. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and  Endeavour 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studium, 2. Cor. 8. ch. 16.  Study, and earnest care for Christ. The desire of all Nations (2. Haggai 8.) is worthy of all this; Religion doth not indulge laziness. Heaven will not drop in our mouths, and we sit still; the promise is made to the willing and obedient, 1. Isaiah 19  
2. An urgent and forcible Hastening. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angels hastened Lot, 19 Gen. 11. or Hurried him by violence, for ver. 12. 'tis said, they laid hold on him, and brought him forth, whilst he lingered, which implies that the Kingdom of Heaven suffereth violence, and the violent take it by force, 11. Mat. 12.  
There is a natural lingering in our pursuit of Heaven. The way is either too far, the night (of persecution) is too dark, or our flocks the World, too dear to be left; but we must with the Shepherds, with a full resolution and sacred force break through all these, if we intent to come to Christ.  
3. A present, speedy, and swift Acceleration (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viam contrahere) a Contraction of the way by taking up of our feet nimbly.  
This implies a redeeming of the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Instant opportunity to come to Christ. To day, whilst it is to day, 3. Heb. 7.13.  
Delays are dangerous; if you ge not now the babe may be gone, and the sign to find him in vain. If we use not timely means, they may in Judgement be taken from us, or prove ineffectual to us.  
Behold now is the accepted time, now is the day of salvation, 2 Cor. 6. c. 2. The Angel gins this day's news with an Ecce, a Behold tidings of great Joy, A Saviour Christ the Lord, whose Birth this day speaks Peace on Earth; Good will towards men, for which we must render Glory to God on high.  

Application.  

Application  Let us conclude with the Shepherds on an Eamus, out of hand, ver. 15. Now, let us go to see the thing that is come to pass, which the Lord hath made known unto us.  
Seek the Lord whilst he may be found, 55 Isaiah 6. Call upon him whilst he is near, and indeed this day he is not far from every one of us, 17 Acts 27. being in his Incarnation, God with us, in our nature.  
God with us too in the Saeramental signs, i. e. the Bread and the Wine, not much unlike (saith Bishop Andrews in his Ser. of Nat. 12. pag. 118.) the sign of this day, for what are they but weak & beggarly Elements, 4 Gal. 13. in themselves, yet in them, (as in the Cribb) we find Christ, and spiritually feed on his Body and Blood, 1 Cor. 10. ch. 16.  
Nor could the Church, in her highest rapture, at this blessed Eucharist, think on a fit Anthem then that of this day to the Cratch. Suddenly on (the Infantem Jacentem in praesepi) the Bahe in the Manger, follows, gloria in Excelsis, Glory be to God on high, etc. v. 12, 13. who in his infinite love to mankind, brought Christ so low, to be partaker of our nature, that we might be partakers of his divine nature.  
In hôc est charitas. Herein is love. This is a Feast of Love, where Christ himself proffers himself to be fed on, and we again love him so well, as to eat him, with a pious longing.  
We ought not to approach this Holy Table, without perfect love and charity, Love to God, to ourselves, and love to one another.  
1. Love to God, who when this fullness of time was come, sent his Son, 4. Gal. 4. In this, was manifest the Love of God towards us, 1 Joh. 4. ch. 9  
2. Love to ourselves. Let us have a greater kindness for our nature, (since our Saviour Christ the Lord, hath vouchsafed to dwell therein) then to make it a sink of lusts, and uncleanness.  
3. Love to one another, 1 Joh. 4 ch. 11. Beloved if God so loved us, (witness the place where he was found for us this day) we ought also to love one another.  
Thus let us show forth God's praise for this day not only with our lips, but in our lives.  
This day's Birth fills almost the whole Chapter, with wonder and thanksgiving, verses. 18.20.38. As we see in the Shepherds Anna, the Prophetess, and all that heard it. Besides, the Communion Canticle, (already mentioned, learned from the Angelical choir;) our Church borrows hence: Her constant Eveningsong of Nune Dimittis, from devout Simeon, v. 25, etc.  
What shall I say? the praise hereof shall fill all Time, and Eternity. Angels have begun to set us in. They are only concerned in this Joy, for our sakes, 15 Luke 10. and shall not we for ourselves? They cannot say, nobis to us; but vobis to you, natus est Salvator, is born this day a Saviour.  
And what we must for ever remember, must we needs be so superstitious as to forget this day, because particularly set apart for this purpose?  
No. This day force up thy soul to an extraordinary pitch of praise, such, as is not possible to keep it at every day.  
Now the Church will not leave out 
† In the Communion Service.  Lift up your hearts, let us be as ready to answer we lift them up unto the Lord.  
Let us give thanks unto our Lord God. It is meet and right so to do.  
It is very meet, right, and our bounden duty, that we should at all times, and in all places give thanks unto thee O Lord, Holy Father, Almighty, Everlasting God.  
Because thou didst give Jesus Christ, thine only Son, to be born as on this day for us, who by the operation of the Holy Ghost, was made very man of the substance of the Virgin Mary his Mother, and that without spot of sin to make us clean from all sin. No less, is this Babe in the Manger: Therefore with Angels, Archangels, and with all the company of Heaven, we laud and magnify thy glorious name, etc.    

SECOND SERMON ON Ash-Wednesday, OR The Prevalency of Prayer and Fasting.  17. Mat. 21. 
Howbeit this kind goeth not out, but by Prayer and Fasting.  
IS Fasting one special means to cast out Devils, and may it be rightly used as the only argument to prove a Demoniac? 11. Mat. 18.  
Whether it be right to hearken unto men, more than unto God, Judge ye. Our Text is our Saviour's plain and positive Assertion: The other but the discontented Vulgars ●vil, surmise and say so. John came neither eating nor drinking and they say he hath a Devil.  
We know the Devil prevailed over our first Parents, (a) Eating, and entered Judas, after the (b) Sop; but he could effect nothing on Christ, (c) fasting and hungry. (a) 3. Gen. (b) 13. Jo. 27. (c) 3. Mat.  
(d) Fullness makes us most prone to deny God, and to forget him, and then you know whether we are like to fly. (d) 30. Pro. 9.7. Deut. 11, 12.  
Sinful and unclean excess feasts Satan, intimated by the Evil spirits (e) importunacy, to possess the greedy Swine. (e) 5. Mar. 12.  
In the words you may consider two parts. 
In the words two parts.  1. A Mischievous Malady. 2. A main Remedy.  
1. 
1 A mischievous malady, and in this two things considerable in the evil spirits.  A Mischievous Malady. This kind goeth not out.  
2. A main Remedy, but by Prayer and Fasting.  
1. In the mischievous Malady, you may observe in the evil spirits.  
1. Their Multiplicity.  
2. Their Malignancy, both are employed in Hoc genus. This kind.  
1. Their Multiplicity. Hoc genus, 
1 Their Multiplicity.  This kind, supposeth a numerous species or company of the dark Region.  
To denote the multitude of powers, they are said to make up a (f) Kingdom, a (g) Synagogue, a (h) Legion. (f) 11. Luk. 18. (g) 3. Rev. 9 (h) 5. Mar. 9  
The great Belzebub can command thousands of his Ministers (if God permit) to vex and trouble us: witness that poor Gadaren so infested with this (i) hellish Rout; we are many, may the chief Commander of those forces seem to answer, in respect of those that were in or about the possessed, (i) 5. Mar. 1, 2, etc.  
For though Christ rebuked the spirit whereby the person was principally actuated, in the (k) singular number, yet this Captain-agent was attended no doubt with a sufficient rabble of the black Regiment, as appears by their several seizing (the word once given) on their several preys in that great herd, containing about (l) two thousand, (k) 5. Mar. 8. (l) verse 13.  
A multitude of Daemons (as one observes) without violence to their natures, may lodge in the Body of one man; These spirits being able to draw themselves out of their usual extent, into a far narrower compass; and perhaps wholly to quit their own vehicle to make use of another's; and so many may unite with the blood and spirits.  
But wherever this throng of Fiends did bestow themselves, whether in or about one man, God's bounty was never the less in suffering them to possess no more; nor Christ's power in driving them away from hence; the Devils being nothing the weaker, for not appearing each one harnessed with a several humane body.  
By what hath been said, we may gather, there is a damned Militia; the Devils march about in Troops and Armies, to torment us, and conspire our ruin; yet we know how to disband them all; no number of them can withstand Prayer and Fasting. This kind goeth not out but by Prayer and Fasting.  
2. In the malady, 
2 Their Malignancy.  there is considerable in the evil spirits, as their Multiplicity, so Malignancy.  
Hoc genus. This kiud. As it includes a numerous Combination, so a Combination of more stiff and tenacious spirits. See Bishop Hall's Paraprase on the place. Having a more stubborn (non egreditur, & a vix discedit) goeth not forth, and a hard departing, (9 Luk. 40.) stamped on them.  
Hoc genus. This kind are noted for a sort of bold, abusive, most extraordinary fierce and cruel Devils. That valued not a bare (n) Apostolical command, that ceased not to show their malice, in the (o) face of Christ himself; (p) taring and bruising the possessed, making him foam, gnash with his teeth, pine away, (q) cry out suddenly, fall or wallow on the ground. Oft times casting him into the fire, and into the waters, 9 Mark 23. Seeking Extremities to destroy him, without the least pity or respect on a (s) child, and an (t) only child. (n) 9 Luk. 40. (o) ver. 42. (p) 9 Mar. 18. (q) 9 Luk. 39 (r) 9 Mar. 20. (s) 9 Mar. 21. (t) 9 Luk. 38.  
Now Hoc gews, this kind, be their number never so great, their nature never so malign, is to be ejected Christ's way, though no otherwise. This kind goeth not forth but by Prayer and Fasting.  
2. 
2 Remedy. Prayer and Fasting not to be severed  The Remedy, Prayer and Fasting, not to be severed.  
1. Because Christ hath coupled them, and what God hath joined together, let not man put asunder, 19 Mat. 6.  
2. It was the Custom of the Church of old, to Join them, as we see in (u) David, in (w) Esther, the (x) Israelites, (y) Daniel, in Anna, 2 Luk. 37. So in the Epistle appointed for this day the Proclamation goes. (z) Sanctify a Fast, gather the People, and let the Priests say, spare thy people O lord (u) 2 Sam. 12.22. 75 Psal. 13. (w) 4 Ch. 16. (x) 20 Judg. 26. (y) 10 Ch. 3. (z) 2 Joel 15, 16, 17.  
3. 'Tis the present practice of our Church. On our Wednesdays and Fridays, Days of Abstinence (for the Bridegrooms taking away) (grounded on the command of our Saviour, see Mr. Browning on that text, p. 176, 177.) (2 Mark 20.) to his Disciples that then they should fast in those days) our Church enjoins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 12. Act. 5. Instant, earnest Prayer, peculiarly applied to the Litany, Id. p. 148. as the Eastern Church testifies.  
4. Because (saith Bishop Hall in his Paraphrase on the text, Efficax est oratio praecedente Jejunio. Cyp. de Jejur. & Tent. cap. 6.) Devotion in Prayer is apt to grow dull and faint, there must be an exercise of fasting and abstinence, to set an edge upon it, and stir it up.  
Prayer may prevail without Fasting, but Fasting without Prayer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. S. Chrys. in Psal. 145.  is to small effect, and when they both join together, they make the strongest assault on Heaven as can be.  
Wherefore the Servants of God, (in their highest concerns) would not separate them. 8 Ezr. 21.13 Act. 3.14 Act. 23.  
Prayer and Fasting render us most acceptable unto God, and like unto the Angels.  
Prayer (saith Reverend Hooker, 
The excellency of Prayer.  Eccl. Pol. lib. 5. Papagr. 23. p. 23.) are those Calves of men's lips, 14 Hos. 3. Those most gracious and sweet odours, 5 Rev. 8. Those rich presents and gifts which being carried up into Heaven, do best testify our dutiful affection, and are for the purchasing of all favours at the hand of God, the most undoubted means we can use. And again a little further, the knowledge is small (saith he) which we have on earth, concerning the things which are done in Heaven; notwithstanding thus much we know, the Saints in Heaven that they Pray, and therefore Prayer being a work common to the Church as well Triumphant as militant, a work common unto men with Angels, what should we think but so much of our lives is celestial and divine, as we spend in the eyercise of Prayer.  
So for Fasting (if it be right) is it not a chosen duty, 
The excellency of Fasting.  an acceptable time unto the Lord? 58 Isa. 4, 5.  
Again Fasting, saith St. chrysostom Ser. de Jejunio, Tom. 5. is an imitating or following the very Angels in Heaven, so far forth as we are able, etc. Fasting is the life of Angels, so St. Ambrose, Tom. 4. the Jejun. cap. 3. p. 239. Qui jejunat Angelorum ritu vivit, etc. St. Basil Hom. de Jejun.  
These two now linked, must be of exceeding virtue and efficacy.  
5. Prayer from Fasting cannot be sundered, for what is Fasting itself, but silent Prayer? where in our Humility (without which vocal supplication is but an empty sound) God effectually reads our wishes, and the pieces of a broken spirit, are to him pleasing and prevalent Petitions, 51 Psa. 17. A broken and a contrite heart O Lord thou wilt not despise.  
My next business shall be to inquire why Fasting should make Prayer so powerful? and Secondly, 
Why Fasting makes Prayer so powerful.  what Fasting it is that doth so.  
For the first, Fasting makes our Prayer more powerful.  
Reason. 1 1. As it helps us to the greater watchfulness hereunto, sobriety and this go together. 1 Pet. 4. c. 7. Our Vigils and Evenfasts are all one. Fullress creates drowsiness, we have an Eminent instance of this in the Disciples, 26 Mat. 40, 41.43. who after Supper, could not (would they never so fain) keep their Eyes open.  
When the Belly is full, we use to say, the Bones are at rest, we are indisposed to any thing else, and this indisposition of the flesh (whilst we are in the Body) hath too much influence on the soul, be it in itself never so willing and well minded, 26 Mat. 41. 7 Rom. 18.  
Surfeiting degrades the ●ody to a Bestial sluggishness, whilst abstinence (as much as in it lies) advanceth itself to the nature of a Soul, (a nobler substance then to be nourished by perishing meats, Joh. 6.27.) and makes it more suitable to that spiritual Body, 1 Cor. 15.44. wherewith she shall be clad in Heaven, in order to a perfect vigorous and active devotion.  
Reason. 2 2. The more we deny ourselves, the more God delights to own us, 1 Sam. 15. ch. 17. and our suit; and where can this be done better than by fasting? wherein we acknowledge ourselves most unworthy of any of his blessings: This holy Justicing our selves, is a way to prevent God's Judgement, 1 Cor. 11. c. 31.  
Reason. 3 3. The sense of want in Fasting makes us the more liable to pity others, and so the more capable of pity ourselves, according to Christ's gracious promise; Blessed are the merciful, for they shall receive mercy.  
Reason 4 4. Fasting 
* Fasting is the Death of offences, the racing out of sin. S. Ambrose in the place forequoted.  kills sin, which sets God and us at distance, 59 Isa. 2. and stops his ears at our Prayers. The starving the flesh, is the mortifying our lusts.  
Reason. 5 Lastly, Fasting is the last and utmost means we can use, to procure audience to our most earnest requests amidst our dreadfullest calamities, prescribed by God himself, with a gracious promise of success, 2 Joel 12. Turn ye unto me (saith he Lord) with fasting, and with weeping, and with mourning, etc. verse 18, 19 than will the Lord be ●ealous for his Land, and pity his people, yea the Lord will answer.  
If some measure of miraculous faith, vers. 20. together with an address to Heaven, be not sufficient to effect a conquest on the worse Devils; all that is left to be added to these is Fasting, and that doth it. This kind goeth not forth but by Prayer and Fasting.  
2. 
Religious Fasting. Consists.  We come to show what Fasting it is, that is so prevalent with Prayer, and that is a Religious Fasting. Consisting  
1. In abstinence from bodily sustenance, which is either, 1 Partial. 2. Total.  
1. Partial, and here I mean not the Judaical distinction of meats, nor Heathenish niceness, nor Papistical Superstition, nor Heretical prohibitions, nor mere Physical or Political abstinence for Health's sake, or some civil interest, though these last ought indeed to be observed in reference to natural self-preservation, & in obedience to just authority.  
But I mean a refraining from some delicate meats, such as was Daniel's Fast, 10 c. 3. and John the Baptists, who in respect of his courser diet, 3 Mat. 4. was said to come, neither eating nor drinking. As if this Heavenly Preacher and pattern of penitency, this (vox clamantis in deserto) this voice in the wilderness, (3 Mat. 1, 2, 3, 4.) stood no more in need of corporal means, whereby to subsist, than (that pure procreation of the mind) the Voice.  
Which abstinence is to no other end than ● pious Castigation of the Body, for the furtherance of the Soul, 1 Cor. 9 c. 27. For the Inward man may be renewed, though the outward man decay; 2 Cor. 4. c. 16. A weak Body may lodge a soul in good health and prosperous plight, as we see in Gailus Ep. Joh. 2. Fasting is a refreshing of the Soul, the food of the mind. So St. Chrys.  
2. Totall Abstinence, is from all food whatever for a time, and this is either Extraordinary, seen in 
(k) 9 Deu. 9  Moses 
(l) 1 K. 19 ch. 18.  Elias, 
(m) 4 Mat. 2.  Christ; or Ordinary, possible to humane nature, such as was esther's, 9 c. 16. This is the most complete manner of Fasting.  
It cannot enter into me, how denying ourselves flesh only, and gormondizing variety of Fish (most curiously and exactly Cooked) with the best wines, etc. can be counted Fasting, since we reckon these the most choice and courtly entertainments.  
2. Religious Fasting, is an Abstinence from all pleasure and ordinary labour, in this sense we must sanctify a Fast, 2 Joel 16. as the Sabbath. 20 Exod. 8, 9  
1. From pleasure. Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet. This must be a 
* Si sela gum la peceavit, sola Je●●●et & sufficit: si verò ●eccaverunt membra coetora car n●● Jejuneat & ipsa? Bern. Ser. Quadrag. 3.  general penance to the Body, keeping the throat from its pleasing meals: The Eyes (as at all times, so then especially) from beholding vanity. The Ears from mirth and Music, the Body from case and bravery, we see this in David's Fast, 2 Sam. 12. c. 16.20. who that while, lay on the Earth neither washed nor anointed himself, nor changed his apparel.  
2. Labour; Would we know what makes our Fasts slighted? Behold in the day of your fast ye find pleasure and exact all your labours. 58 Isa. 3.  
3. Religious Fasting, must be accompanied with works of Justice, and mercy, 58. Isaiah 6.7. Is not this the Fast that I have chosen, etc.  
4. Religious Fasting is accompanied with a oynt and unanimous sending up our praises to Heaven in a general Congregation met together in the place of God's public worship, 1 Joel 14. Sanctify ye a Fast, gather the Elders and all the Inhabitants of the Land, into the house of the Lord your God. This noise rends the Heavens, and prevails with incomprehensible Majesty to take notice of our complainrs.  
5. Religious Fasting must be accompanied with Repentance, and resolution of a new life: All that we have said is but a Mock-fast without this. But the outward Ceremony, without the substance, the Sign without the thing signified; which doth but more displease, as disappointing the expectation, If there be no funeral, what means these mourning weeds? If no internal Mortification, what meant this specious show of it?  
Hence open profaneness is preferred before secret Hypocrisy. The Publicans and Harlots before Scribes & Phaerisces, 21 Mat. 31.  
The Renting of the Heart, rather than the garments God looks at, and commands sincere conversion with Fasting, 2 Joel 12. Convertimini. Turn unto me with all your heart, and with Fasting, etc.  
This godly sorrow, intimated by our External humiliation; this sorrow of Repentance not to be repent of, 2 Cor. 7. c. 10. Behold, vers. 11. what Indignation it ought to work in us, yea what revenge against sin, what carefulness, what fear of offending any more, yea what zeal, yes what vehement desire of better obedience, that we may in all things be approved of God in our Fasting.  
Thus have I shown you the Excellency of Fasting and the manner of it.  

Application.  
But methinks by this I he are some ready to cry out, what doth this Babbler mean? He hath been all this while doing just nothing, nothing to his Text, for how doth he prove Fafting to cast out Devils, and that the worse sort: as Christ here observes to his Disciples saying, This kind goeth not forth but by Prayer and Fasting.  
To this I answer (without pretending to superstitious miracles, 
In what sense Prayer and fasting casts out Devils.  or Papistical praestigies) Prayer and Fasting may be said to cast out Devils.  
Mr. Calvin (see Dr. Moor's Mist. of Godl. p. 116.) 
Sins are Devils.  makes that Legion of Devils 5. Mar. 9 to be no other than depraved affections, and Christ calls sinful suggestions in Peter, Satan, 16 Mat. 2, 3. And indeed to speak the truth, Sin is worse to us than Satan, for all the Devils in Hell, armed with their highest spite and malice, cannot hurt us without it.  
No doubt the Devil did encounter our Saviour, with as desperate a design of envy as ever he did any; and to this end, (like an Innocent Bird in the talons of a rapacious Vulture) he was transported by him to as dangerous pracipices. The pinnacle of the Temple, 4 Mat. 5. and the exceeding high mountain, vers. 8. yet had no power to mischief him, because he could find nothing in him, 14 Jo. 30. he kept himself free from sin, notwithstanding those many and strong temptations.  
This Lion may roar but he cannot rend, 1 Pet. 5.8. he may tempt but he cannot torture without Sin.  
'Tis observable in Dr. Moores' Mist. of Godl. p. 114. that the Jews Apostasy chief abounding in the Country of the Gadarens, made those parts above others so obnoxious, to be so cruelly pestered with the Infernal crew.  
To speak proper, Sin is the only Devil to be condemned, for all our sufferings from the Devil; for we look at the efficient not the instrument; it with much a do can be esteemed a cause in Philosophy.  
In a Malefactor punished, we neither blame the Judge nor Executioner, but the Offence; nor in the impious possessed, can we justly inveigh against God, nor the Tormentors so much as the Transgression.  
In this affliction, he cannot go beyond the bounds of Justice, 18 Gen. 25. nor they beyond their Commission from him, Ep. Jud. 6. who hath reserved them in Chains for ever.  
By all that hath been said, I conclude, if Fasting kills sin, as hath been showed, it subdues Satan, and that in the worst kind, Hoc genus, etc. This kind goeth not out but by Prayer and Fasting,  
2. 
2 The Censure due to sin, is a Delivering to Satan.  The Corrective Censure due to sin, Excommunication, is a Delivering to Satan, 1 Cor. 5. c. 5. rendering men (as 
* Ex hôe loco decemur quòd eos qui segregantur, & ab Ecclesiastieo corpore seperantur, in vadit Diabolus eos gratiâ destitutos in veniens. Theod. in locum.  one observes) to have their bodies miserably perplexed by him.  
Now what acquits us from this dreadful judgement but Prayer and Fasting? the necessary Concomitants of true Repentance, 2 Joel 12, 13, 14. The only way to procure our pardon and absolution, 18 Ezek. 21, 22.  
The proper business of out Fast this day begun, was in the primitive Church to receive the penitent, etc. Euseb. lib. 5. Hist, Eccles. cap. 24.  
This day is ordered the Commination to be read, so full of threaten to sin, (whereto we all say Amen.) Invitations to repentance, proffers of mercy, Prayers for amendment, with solemn Fasting, Weeping, and Mourning, that I cannot but methinks rejoice to see Satan here fall like lightning, 10 Luk. 18. and his works so abominated (my charity gives me to believe) in this real Humiliation; where all that is in the world, 1 Jo. 2.16. viz. The lusts of the Flesh, the lusts of the Eye, and the pride of life; (the whole temptations of the Prince of the world) lie buried in an Holy abstinence from all sumptuous fare, pleasing sighs, and gay clothing.  
I shall offer but one consideration more, to win the disaffected I hope, to comply with our Church in the custom of this Fast.  
Though Repentance is always requisite, yet hath there not in all ages, upon occasion, been days wholly set apart for the solemn celebration hereof with public Fasting?  
And doth it not consist in Regal Authority, to appoint those days? as we see in Ahab, 1 Kings 21. c. 8. which Fast was proclaimed I doubt not but by a lawful power in him, though upon a falls ground, and to an unlawful purpose. Namely made Blasphemy, for the depriving him of his Vineyard.  
Wherefore when Civil and Ecclesiastical commands concur in a general lawful Fast, may we not harmlessly obey without ask why now!  
Yet why not now? not only upon many civil designs useful, but upon many divine considerations suitable; now we may learn from the Crane, Swallow, and Turtle to know our proper seasons of turning, 8 Jer. 7.  
Now, saith Bishop Andrews, all things turn; the year; from about this time, the new one takes date. In Heaven, the Sun in its equinoctial line; the Zodiac, and all the constellations in it, do now turn about to the first point. The Earth and all her Plants now turn to their best splendour and delightsomness.  
Every thing thus turning, it would not be amiss would it put man in mind of turning too unto the Lord, 2 Joel 12. Therefore also, now saith the Lord, turn ye unto me with all your heart, with fasting, etc.  
This time our Church religiously allots for a deep meditation on Christ's infinite passion, and the very thoughts of this blessed Bridegrooms taking away, aptly fits us for a time of fasting and mourning, according to our Saviour's injunction, in those days shall ye fast.  
Now, we are to look upon him, whom we have pierced, with a more earnest and fixed eye, we cannot but mourn, and that bitterly, (for our lusts which have done it) without these, all the Devils in Hell could not, and therefore we must, I think, conclude these, the worst; to tame which, Christ tells us, the only way in the Text, Prayer and Fasting; this kind, goeth not forth but by Prayer and Fasting.    

THIRD SERMON ON Good-Friday, OR THE Passion of our Saviour.  26 Mat. 39 
O my Father if it be possible let this Cnp pass from me: nevertheless not as I will but as thou wilt.  
THIS week was anciently called 
* By the Eastern Church: Magna & Sancta Hebdo ma●. apud lat.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Great week, every day whereof is marked with blood; the full History of our Saviour's Passion; this the Church thought fit, saith Chrysostom, that it might sink deeper into us, affect us nearer, wring us and sting us more and stronger, till it makes Christ's sufferings in some measure ours, drawing from us, according to his Agony sweat, 21 Luk. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bloody tears, Blood and water in abundance, both from heart and eyes, making our morning some what suitable, to his Heaviness and exceeding sorrow of Soul; vers. 37, 38. Our Prayers servant like those strong cries, 5 Heb. 7. which at some distance, in the dreadful sense thereof, he sent up prostrate, for the removing (if it might be) of this bitter Cup. He fell on his face and Prayed saying, O my Father, etc.  
Our Text divides itself into 2 parts. 
Division.  1. Christ's Supplication. 2. Submission.  
1 Christ's Supplication, 
Christ's Petition implies three things.  wherein you have his earnest Petition to God for the passing of this Cup, if possible, implying three things.  

1. The Bitterness of the Cup.  
2. Christ's sensibleness hereof.  
3. 
1 The bitterness of the Cup in 3 respects.  The difficulty of its passing.   
1. The bitterness of the Cup, which appears, if you consider.  
1. The Cup itself.  
2. The Quality of the person, who was to drink it.  
3. The manner, 
Consider,  it was to be drank in.  
1. Consider the Cup itself, 
1 The Cup itself; 'tis 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Cup.  
Christ's sufferings are sometimes compared to Baptism, 20 Mat. 22. a plunging over head and ears; sometimes to a Cup to denote the plentifulness of them. This Cup is wide and deep, and holds a great deal.  
2. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Cup, 
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which points at the grievousness of it.  
This Cup, 75 Psal. 8. is a Cup of red wine, (blood) full mixed, with the fierce wrath of God, 1 Lam. 12. for sin.  
This Cup, whoso hath tasted but one sup of it in the sense of God's frowns to his particular sins, may perhaps guests somewhat of its insufferableness to be drank clear off, for the sins of the whole world.  
This Cup, wherein is squeezed the whole vintage of God's fury, due to the transgressions of all mankind, This cup must our Redeemer take down, dregs and all, as he becomes our Sponsor, to bear our griefs, and carry our sorrows, God laying on him the iniquity of us all. 55 Isaiah 4.  
This cup transmits' most exquisite tortures into his Body, unspeakable pangs of Soul.  
1. Exquisite tortures of Body. His head was digged with thorns, his back furrowed with the whip, 39 Psal. 3. His hands and feet torn with vails, his side & heart pierced with the Spear, for us he endures the painful, shameful, lingering, cursed death of the Cross.  
2. Unspeakable pangs of Soul, witness that strange distillation in the Garden, on the very thoughts of this cup, 22 Luk. 44. what wonderful inflammation, 1 Lam. 13. fire in his bones, proceeding no doubt from the dreadful anguish of his Soul, 14 Mar. 34. caused in him this unheard of melting? A sweat of great drops of blood showering down his body, in a cold night, for they were feign to have a fire within, 22 Luke 55. whilst he lay abroad in the open air, upon the cold earth!  
At this hour what his ceilings were, it is dangerous to define, saith Reverend Bishop Andrews in his second Sermon on the Passion, p. 354. we know them not, we may be too bold to determine them. In respect of these, the Greek Fathers cry out in their Liturgy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By thy unknown sorrows and sufferings felt by thee but not distinctly known by us, have mercy upon us and save us.  
Such were the unspeakable distresses, 
* Ursin Cat. pag. 509. Though some expound it of his local descent thither, alleging notable reasons. See Day's Lict. 7th. on the Creed, p. 140. 2. Consider the person that drank this cup.  torments, and terrors of Christ's soul, before, and then especially when he hung on the Cross, witness that doleful cry of My God, my God, why hast thou forsaken me, 27 Mat. 46. that many make these that Hell (we say in our Creed) he descended into.  
May not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This cup well make our Saviour cry out? O my Father, etc.  
2. This Cup is aggravated by weighing the person that was to drink it.  
For as is the person, (saith Bishop Andrews) so is the passion. Now Christ was the greatest person that ever did or could suffer, and so likewise must his sufferings be the greatest, if we consider him.  
1. A man, in himself altogether Innocent.  
Call it not immodesty in her sex, or only a ridiculous and superstitious credulity to an idle dream; (but impute it rather to a good zeal raised in her by some extraordinary Revelation) that Pilat's Wife should send such a charge, in his behalf, to her Husband on the Bench, saying, have thou nothing to do with that Just man, 27 Mat. 19  
'Twas nothing but what Pilate himself was convinced of, publicly declaring, he found no fault in him, 23 Luk. 14. no, nor yet Herod, ver, 15, no, nor the Devil himself, 14 Jo. 30.  
Let him be Crucified lay the envious Rabble, nor can they show any sense for it, (why what evil hath he done?) but a rash and louder crucifigatur, let him be Crucified.  
2. He was a noble Personage of the Race Royal, descended from Kings, 1 Mat. 2 Luke 4.  
3. He was, (and I can go no further) God himself: The creature so miraculously Sympathising, with its mighty Creator, in that great Eclipse and Earthquake at his passion, 27 Mat. 45, 51.54. makes the Centurion cry out, truly this was the Son of God.  
And the Son of God in that sense the Jews understood him, 10 Jo. 33.36. Equal with God, without any Robbery, or Blasphemous Presumption at all.  
What will you say? did our Saviour then, did he suffer such extremities, he that was God himself? must the Lord of life and glory, in whose presence, there is fullness of Joy, 16 Ps. 11. submit to a full draught of all Infamy, pain and death? 2 Phil. 6, 7, 8. If as the person is, the passion be, this argues again the bitterness of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this cup.  
3. 
3 The manner of drinking this Cup.  The manner of drinking this cup aggravates its bitterness, as,  
1. 
1 Unaccompanied.  Unaccompanied (alone) of the people there was none with him, 63 Isa. 3. His dearest disciples at this instant, they all forsook him and fled, v. 56. If Peter follow, it shall be far enough off, v. 58. If he come into the Court where his Master is arraigned, abused, etc. It shall be with a great deal of strangeness, protesting with Oaths and Imprecations, that he doth not know the man, v. 72.74. rather than by acknowledging him, to bring himself within the praemunire of this bitter cup.  
2. 
2 Unpitied.  Unpitied, from that nature he took, and undertook for, (Man) They for whom he became bound, became his Executioners, They, for whom he drank this bitter cup, put it into his hands; among these a Table friend betrays him, 13 Jo. 18. with as great pretence of kindness, a Hail Master, and a kiss, v. 49.  
Had it been an Enemy had done this, 55 Psal. 12. it might have been borne but a (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Thou my familiar acquaintance, makes it intolerable.  
Man spares not his Saviour, but out of Spleen, 27 Mat. 18. and pure spite crucifies him, and beyond all humanity, mocks and derides him, in the height of his pains on the Cross, 27 Mat. 38, 39, etc. with Railing wagging their heads, and desperate provocations, vah tu, 15 Mark 26. Ah thou wretch!  
To him that is afflicted, pity should be showed, 6 Job 14. This yet affords some relief, when it cannot deliver; but on Barbarism! as if some Savage Beast only were baited, not the Son of God suffering, here is insulting and triumphing, all helping forward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Cup, aggravating its bitterness.  
2. Christ drinks this cup unpitied from God himself, as testifies the forementioned cry of Eli, Eli, etc. My God, my God, etc. Implying that God had for the time (showing his extreme anger due to our sins, which Christ now took upon him) withdrawn from him the sense, and vision of his comfortable presence. Non solvit unionem sed subtraxit visionem. Leo.  
The power of darkness is let lose to afflict him: The Influence of comfort restrained to relieve him, saith Bishop Andrews in his 2 Ser. on the passion, pag. 356.  
St Austin, ibid. gives this reason why the Martyrs with such courage, cheerfulness, and singing, most of them passed through their torments. Martyrs, saith he, non eripuit sed nunquid deseruit? God delivered not his Martyrs, but did he forsake them?  
But here the Father gives the Cup to his beloved Son, 18 Jo. 11. and leaves him with it. My God, my God, etc. This makes the Cross an insupportable burden, after this there is no living, but an immediate yielding up the Ghost, 27 Mat. 50.  
This, like the most gross and deadly poison, lies at the bottom of the cup: at this dismal and pitiful exclamation, the Sun 'swounds, 
2 What Christ's sensibleness of the Cup, (employed in his Petitioning the removing of it if possible) doth denote.  the Earth trembles, the Rocks rend, the Temple flies asunder, Jesus expires.  
2. Christ's Petition for the removing of the Cup, if possible, implies as the bitterness of it, so his great sensibleness hereof, to denote.  
1. 
1 The Reality of his humane nature.  The Reality of Christ's Humane nature, See Bishop Hall's Paraphrase on the Text, That only was it, did shrink at this cup, for though Christ, God, suffered, yet it could not be as God. St. Austin demonstrates this at large, Sicut Philosoph. etc. Epist. 102. pag. 295.  
2. The sense of this cup, 
2 Sets forth Christ's graces.  did admirably set off the graces of Christ (wherein he became a pattern for our imitation) in humility, patience, faith, constancy, etc. All these are more seen, when pain and affliction searcheth us so deep, and ●ings us so vehemently, than when by any forced generosity, stoutness of spirit, or any natural or Artificial helps whatsoever, we bear against the sense thereof.  
3. 
3 Argues the Reality of Christ's sufferings.  This sense shows the Reality of Christ's sufferings; for indeed without this they cannot properly be called sufferings. They seem not much otherwise, than the scourging, piercing, crucifying of a senseless body.  
This makes a greater endearment of Christ's love to us. 
4 This makes a greater endearment of Christ's love to us.  The same that moves our pity, moves our love, now nothing attracts our pity more to any person, than the consideration of the most sharp and severest sufferings felt by him: The same draws a general love to Christ, when I am lifted up saith Christ, speaking of his passion on the Cross, I shall draw all men to me.  
Love is the most forcible way both to win and continue a subject, hereby Christ enlargeth and establisheth his Kingdom, and confounds the ugliness, and detestableness of his usurping Competitor, Satan, who, like a hard Master, exacts of his vassals cruel services, cutting, slashing, destroying themselves. Whilst our Saviour, like a gracious Prince, offers up himself a Sacrifice for his people; submitting himself for them to the most miserable usage of the vilest and most malicious Miscreants.  
5. 
5 This argues the exceeding odiousness of sin.  The sensibleness of this cup argues the exceeding odiousness of sin: For this God spared not his own, only begotten, beloved Son, 8 Ro. 32. in whom with a miraculous voice from heaven he testifies, was all his joy, delight, and pleasure, 3 Mat. 17.  
Is God angry with Sinners, do they ever feel the weight of his wrath? So must Christ himself, and that in the highest degree, as he becomes the greatest sinner in the world, by imputation, 53 Isaiah 6. for if he will be surety, he takes upon him the person of the debtor, and the debt is made his. Sin then must not be any slight or inconsiderable matter, which put the Son of God so to it. This should work in us a greater indignation against it; our Riot and Excess brought him to this bitter Cup.  
6. 
6 This Justifies the damnation of the wicked.  The sense of Christ's sufferings, makes the damned to Justify God, in his terrible proceed against them. They feel no worse than what he hath already felt for them, and they slighted it.  
What God spared not in his Son can we expect him to bear within us? 'Tis true the merit of Christ's sufferings calls for remission of our sins, but on condition of repentance and amendment, Jesus saves his people, not in, but from their sins, 1 Mat. 21. we must be sanctified if we hope for Redemption and Salvation by his blood, 1 Cor. 1. c. 30.5 Eph. 25, 26, 27. 1 Jo. 3 c. 2, 3.  
7. 
7 This gives us assurance of a perfect satisfaction by Christ's sufferings.  The sense of Christ's sufferings, gives us the greater sense of a full and complete satisfaction thereby made to God for sin. Sin hath already spit its utmost venom in that bitter cup which Christ so sensibly drank of. One drop of this blood of God, 20 Acts 28. cannot but make infinite atonement; what must whole streams do so painfully shed?  
Christ's blood hath a voice 12 Heb. 24. and every Groan a louder accent in it to cry for mercy. The more pain he endured, the more pity and pardon he commands for us, whom God made a Saviour, perfect through sufferings, 2 Heb. 10.  
Lastly, 
Lastly, This makes Christ sensible of our sufferings.  The sense of Christ's sufferings, makes him experimentally sensible of ours, draws from him the greater compassion and succour towards us under them, 4 Heb. 15. 3 Heb. 18. We have not an high Priest that cannot be touched with the feeling of our Infirmities, but one merciful and tender, the more ready to refresh us in afflictions and death itself, for those sighs and fears himself felt at the drinking of this bitter cup, which amazingly startled him and made him so earnestly cry out O my Father, etc.  
3. The Difficulty of the Cups passing, or indeed the impossibility of it appears,  
1. 
3 The Difficulty of the cups passing.  From the unalterableness of God's decrees, 2 Acts 22, 23. Can he not here have commanded twelve legions of Angels for his rescue? 53, 54. verses. But how then, should the Scripture have been fulfilled that thus it must be?  
Heaven and Earth may pass away, sooner than one jot or one tittle of God's word fail, 5 Mat. 18. (one drop of this cup be spilt.)  
The stain of sin cannot be washed off, but by blood, 9 Heb. 22. now what the blood of Bulls and of Goats could not do, the blood of the Son of God must. Thus it is written in the Volume of his Father's everlasting council, 10 Heb. 4, 5, 6. if you will too curiously inquire the reason, take St. Augustine's answer, Ipsum interroga me scire licet quòd ità, cur ità non licet: ask him, It is lawful for me to know it is so, not why.  
Notwithstanding whatsoever hardship this beloved Son underwent in this cup, it argues the highest love of God imaginable, to suffer, and of him to drink it, and gives us all this cheerful confidence, that he who hath not withheld his Son, but delivered him up, in this manner for us, can with him deny us nothing, 8 Ro. 32.  
Again Christ's suffering on the Cross, was suitable to man's sinning; ut per l'gnum erigeret lapsum in ligno Theod. Ut fieret crucifixione quae erat genus mortis Maledictum maledictio pro nobis St. Austin, 3 Gal. 13. that as by the Tree came Death, by the same should come life. That by his Crucifixion, which was a cursed kind of death, he might be made a curse for us, to redeem us from the curse of the Law; for it is written, Cursed is every one that hangeth on a Tree, 21 Deut. 23.  
Finally on the Cross, extensis utrisque manibus (as one observes) vocationem tàm gentium quàm Judaeorum significaret, by stretching out of both arms at widest, he shows forth most gracious proffers of embracing both Jews and Gentiles.  
2. 
2 Christ's submission.  In the text you have as Christ's Petition, O my Father, etc. so his submission; Nevertheless, not as I will, 
What we learn in his Prayer.  but as thou wilt. Christ in his prayer teacheth us, as  
1. Devout Gesture. He fell on his Face.  
2. Secrecy. He went a little further from his disciples.  
3. Watchfulness, verse 38. Watch with me; fervency, in his Prayer he sweat great drops of blood, 22 Luke 44. Frequency, he went away and prayed the second and third time, v. 42.44.  
4. Brevity and a form, the second and third time, he said the same words v. 42.44. which were not many.  
5. A Diligent listening for the return of Prayer. Compare our Text with vers. 42. whereas Christ here Prays earnestly, if it be possible, etc. (as if he had had, some secret intelligence from heaven, that it could not be) he altars it thus, ver. 42. O my Father if this Cup may not pass, etc.  
Lastly, He teacheth us holy, cheerful, and humble resignation of our will to Gods will, for the answering our Petitions. Nevertheless not as I will, but what thou wilt.  
As Christ was God his will was not contrary to his Fathers, but as Gregory Nazianzen saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Godhead is one, so also is the will of God. But the assumed nature, subject to humane infirmities, beginning to startle at this cup, Christ will bring in subjection to Gods will. Since it is thy will (O my Father) in thine infinite wisdom to order this cup for man's redemption. In obedience to thee, and in love to him, I will freely drink it. It is a most terrible cup indeed, witness those strange fears which possess me on the very thought of it, making me cry out O my Father, if it be possible, pity thy dear Son, and let it pass! Nevertheless, not what I will, according to the weak motions of my frail flesh; but as thou wilt, according to thine eternal purpose, in the working of man's salvation, vers. 42. If this cup may not pass from me, except I drink it, Thy will be done.   

FOURTH SERMON ON Easter-Day, OR The Resurrection.  24 Luke 34. 
The Lord is risen indeed.  
THe Primitive Christians (I have heard) on this day, meeting in the morning, had this greeting: Some cried, the Lord is risen, the other answered, the Lord is Risen indeed.  
What the early women had received from the Angels, v. 1.4, 5, 6. and told to the Apostles, v. 9 and others; The two Disciples from Emaus v. 13. now again ratify & declare to them for a most certain and very truth saying, The Lord is risen indeed.  
The matter and manner of this report, which doubtless was with abundance of Joy, as witnesses their great haste v. 23. to bring it so many miles, v. 13. at night, v. 29, 30. late, after Supper) offers to our consideration, two things.  
1. 
In the text two things observable.  The Reality of Christ's Resurrection. 2. The benefit thereby.  
1. 
1 The Reality of Christ's Resurrection.  The Reality of Christ's Resurrection. The Lord is risen indeed.  
Some prejudiced Persons, as they did all his other Actions, of casting out Devils, feeding the multitudes in the wilderness, rai●ing the dead, imputing these to some delusion, Witchcraft, or Sorcery; so they might misconstive this of his Resurrection also; and as they might say (as one observes in Dr. Moore's Mist. of Godliness, p. 138.) of that great Eclipse of the Sun, at Christ's Passion, that some delusive spirits might intercept that light, in favour of him the great Magician, (whom they thought just to crucify betwixt those two other Malefactors, quasi latronum pessimus (saith one) as the worst of the three) the same might say, that the same spirits might open his Sepulchre, carry him away, and afterward appear in his shape making use of his body to show to Thomas, or changing their own vehicles into the likeness of flesh and bones, so that no man's sense might discover any difference. To this answers Dr. Moor in his Mist. of Godl. p. 140. give me leave to rehearse his own words, I cannot mend them.  
1. That which may be an Exception or Evasion in any case, is of consequence in no case; for what doth there at any time really happen, but evil spirits have a power to imitate so near, that our senses may well be deceived?  
2. Though they have this power in themselves, yet I deny that they can exert it, when, and so far as they please, and therefore God would not permit them to add so  credit, to the whole Ministry of Christ, by this last miracle, if Christ had not really been the Messiah: but he being the Messiah, it was no delusion of theirs, but a real transaction by that hand that is omnipotent.  
3. Let me add, The Devil that grand Politician of Hell would not be such an enemy to himself, as to give Christianity such a huge advance, by counterfeiting the Resurrection of Christ; especially now, at such a time; (when through the foregoing Prophecies, concerning him, and his late Testimony of himself, in his life) all so expected it.  
4. Every thing looked exactly like a real Resurrection, 28 Mat. v. 2, 3, 4. The watch felt the Earthquake in their own fearful shaking, saw the Angel roll the Stone from the Sepulchre, 20 Jo. c. 21. Peter looks into the Sepulchre, finds no Body of Christ there. Christ himself immediately after appears to his Disciples, eat and drank with them, they felt his flesh, put their fingers into his wounds, what greater demonstration could there be to convince any indifferent men, of the reality of his Resurrection?  
5. Those Miracles he did while he was alive, being so genuine and real, as they were, must needs beget faith in the unprejudiced, that his Resurrection was real also, the same power in him, that raised Lazarus four days dead, 11 Jo. 39 could as easily raise himself, the third day.  
Lastly,— Fas est ab hoste doceri. His enemies false tale raised, 28 Mat. 13. to put off the belief of his Resurrection, being so idle, and unlikely, gives us the greater persuasion of the truth of it. Say ye his Disciples came by night and stole him away whilst we slept.  
There must be good words, large money, v. 12. and a fair promise of securing their necks, v. 14. e'er they can prevail with the Soldiers to blaze abroad such an improbable story.  
It was unlikely the watch should sleep, there being so severe a punishment to the delinquents in this case. Say they did sleep, how could they tell who stole him? or how could they once imagine it to be the Disciples? What had they more courage for their Lord dead, than living? 26 Mat. 56. or if they were the Disciples, where do we read they were ever arraigned, and prosecuted for this notorious cheat? They were very merciful to forgive them that they were never guilty of.  
No, They secured the Sepulchre as it had been for their lives, rolling a stone before the door of it, so big, 16 Mar. 3, 4. no ordinary strength could, so sealed, 27 Mat. 26. the greatest durst not remove it, till the Angels are commanded to become Porters to their rising Lord, 28 Mat. 2. and Preachers of him to us, v. 6. He is risen. The Lord is risen indeed.  
Object. How comes it to pass, the chief Priests and Rulers being so necessarily convicted of Christ's Resurrection from the Soldiers, 28 Mat. 11. did not yield to confess it?  
Ans. Because they would rather balk their Consciences, than their reputation in the acknowledgement of so heinous an error.  
What a blurr had it been to them to have Crucified their Messiah with their own hands, had they owned him for such? For had they known him saith St. Paul, they would never have done it, 1 Cor. 2.8. now that such knowing men should not know him, you shall never know by their after-acknowledging him.  
Are we blind also? 9 Jo. 40. so sticks in their stomach, they will not endure to hear it, and therefore having proceeded so far in denying him, by putting him to death, they cannot in honour draw back, but must deny him in his Resurrection also, though never so plain and evident. Su●rexit Domino verè. The Lord is risen indeed.  
2. Obj. If the Lo●d be risen indeed, hath virally actuated that very body that lay in the Grave, what means his appearing and disappearing at pleasure, and coming to his Disciples when the doors were shut? this is rather spirit-like, v. 37. than suitable to the nature of a real body, v. 39 flesh and bones.  
Answ. Christ, saith Dr. Moor in his Mist. of Godl. p. 141. gave a specimen of a wonderful power residing in him in his transfiguration on the mount; and that he carried that about him then, that was able to swallow up mortality into life, though it was usually restrained as a light in a dark I anthorn. His Divinity therefore with his inward exalted humanity, I mean his Soul, took hold again of his Body, and did vitally irradiate it, so that he was as naturally united with it, as any Angel with his own vehicle, or any Soul of man, or any other Animal with their Bodies. Nor was it any greater wonder that Christ should rarify his body into a disappearing tenuity, than that Angels and Spirits condensate their vehicles, into the visibility, and palpability of a Terrestrial body, the same numerical matter still remaining in both.  
2. Christ hereby might discover the pure refined nature, and spiritual agility of our bodies after the Resurrection, when they shall be made like unto his glorious Body, 3 Phil. 21.  
3. Christ hereby shown he was not constantly to be resident with us in his corporal presence; and so we to apprehend him by faith, not by sense, 2 Cor. 5. ch. 26.  
Sometimes he appears and suffers himself to be handled by his Disciples, to demonstrate to their sense the truth of his Resurrection who were to be zealous asserters, and infallible witnessers of it to the world. Anon he withdraws, to exercise them and us in a spiritual apprehension of him invisible. 11 Heb. 27. Blessed are they that have not seen, and yet have believed, 20 Joh. 29.  
So much now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Surrexit verè, the reality of Christ's resurrection. The Lord is risen indeed.  
The benefit hereof follows, as  
1. This convinceth us of his Deity, his Surrexit speaks him to be Dominus, his being risen, speaks him to be the Lord; He is risen indeed, he, and not another no man ever before him, 19 Jo. 41. lay in that tomb, and so was he raised too by his own power, not by another's virtue; like him who revived at the touching of Elisha's bonds, 2 K. 13. c. 21. 2 Jo. 19, 21. and 10 c. 18.  
He is risen indeed. His, was a real resurrection from death, for they left him not, till they had his very 
* There is about man's heart (they say) a Skin called Pericardium, containing in it water, which cools and moistens the heart, lest it should be scorched with continual motion, this skin once pierced man cannot live.  heart blood out, 19 Jo 34. not delusive awakening from a Lethargy, or some obstupifying disease.  
1. The Reality of his resurrection, proves the reality of his divine nature, in that he is risen indeed, he is the Lord indeed; and so able to do infinitely for us, in delivering us from all evil, and replenishing us with all good things.  
2. The Reality of Christ's Resurrection, is the only confirmation of our faith, in him to be the true Messiah, ve●se 21. ●his day decided him to be the Redeemer of Israel, 1 Cor. 15. c. 14.17. If Christ be not risen then is our Preaching vain and your faith is vain also, ye are yet in your sins, grievous consequences; but the Lord is risen indeed, and we may now stand under his arms, and make this bold challenge with the Apostle, 8 Ro. 38. who is he that condemneth? It is Christ that died, yea rather that is risen again.  
3. Christ's Resurrection assures us of ours, 27 Mat. 53. after this, many dead bodies of the Saints appeared alive, 1 Cor. 5. c. 20. Now is Christ risen from the dead and become the first fruits of them that slept; for since by man came death, by man came also the Resurrection of the dead, for as in Adam all dye, even so in Christ shall all be made alive. This is that joyful Anthem that welcomes in this Festival. Holy Job seeing Easter, as Abraham did Christmas-day, 8 Jo. 56. (many hundred years before they were) by faith; cheerfully concludes his Resurrection, from the Resurrection of his Redeemer, 19 ch. 25. Victurum me certâ fide credo, liberâ vo●e profiteor, quia Redemptor Meus resurget, qui inter Impiorum manus occubuit; with assured faith I believe, and with free courage confess, that rise I shall, in as much as my Redeemer shall rise, who is to die by the hands of wicked men; saith St. Gregory on these very words.  
Eâdem catenâ revincta est Christi Resurrectio & nostra. Christ's Resurrection and ours are linked with one and the same chain. If the Head be above the water, the members cannot perish, otherwise they may, 1 Cor. 15. c. 16.17.  
Now we may insult over death, 1 Cor. 15. ch. 55. since Christ risen thence, hath given death itself its death's wound, 13 Hosea 14. O Death! I will be thy Death. Death now itself hath its Epitaph, the Grave its Tombstone.  
Nor is it a small thing for Christians to hear of their Resurrection, since it is the Groundwork of all their hope, and happiness, 1 Co. 15. v. 19 Our Souls are here burdened with a sinful, sickly, loathsome body; But at the Resurrection, this corruptible shall put on incorruption, 1 Co. 15.53. this mortal shall put on immortality; this weak, dishonourable dust, shall be raised in glory and power, v. 43.  
Well may then be rehearsed with abundance of joy, a Surrexit Dominus, the Lord is risen, since such infinite benefit doth arise to us from his Resurrection.  

Application.  
Is the Lord risen indeed?  
1. Let us be risen with him; Then is he risen indeed to us, when our affections are risen with him, 3 Coloss. 1, 2. Christ's Resurrection must work in us a Resurrection to grace, 6 Rom. 11. before it can work for us a Resurrection to Glory, 20 Rev. 6. Blessed and Holy is he, that hath part in the first Resurrection, on whom the second death shall have no power.  
2. Let us strive to find Christ this day risen; with the same haste as Peter and John, 20. Jo. 3, 4. the same care, v. 11. constancy, and rapture of Joy, v. 16. as Mary; by the same means as the Disciples in the verse following our Text, viz. Breaking of Bread, in the Sacrament. Here we may with Thomas 20 Jo. 25. thrust our hands into the print of the nails, and the wounds in his side to convince us of the truth of his Resurrection.  
I know not; Our Church will not, at this time especially, excuse us from this duty; and certainly the life every worthy Communicant finds in Christ (fed on here) cannot but sufficiently inform him, that he is alive.  
And having thus found him, we cannot but be Glad, 20 Jo. 20. Glad, though Christ's rising, saith Bishop Andrews in his 2 Ser. on the Resur. p. 397. did not way concern us, or we that; yet 1. In that a Man, one of our own flesh and blood hath gotten such a victory, even for Humanity's sake. 2. Then, that one that is Innocent, hath quit himself so well, for Innocency's sake. 3. Thirdly, in that he hath foiled a common enemy, for amityes sake. 4. Fourthly, in that he hath wiped away the Ignominy of his fall, with the glory of his Ri●●ng again, for Virtue and Valour's sake: for all these we have cause to rejoice, but chief ●●nce his Resurrection was for us, 4 Ro. v. ult. how ought our souls to overflow with gratitude?  
'Tis the peculiar faith of a Christian to believe Christ Risen, (Mortuum esse Christum pagani etiam credunt, resurrexisse verò, propriafides est Christianorum. St. Austin) and the property peculiar to this faith to create in us Joy, for his Resurrection. Lord we believe, help thou our unbelief.  
O Heavenly Father, who didst raise thy Son from death, raise our dull Souls to a due thankfulness, for this mercy!  
It is meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, Almighty Everlasting God.  
But chief are we bound to praise thee for the glorious Resurrection of thy Son Jesus Christ our Lord: for he is the very Paschal Lamb that was offered for us, and hath taken away the Sin of the world, who by his death hath destroyed death, and by his Rising to life, hath restored to us everlasting life. Therefore with Angels, and Archangels, and with all the company of Heaven, we land and magnify thy glorious name evermore praising thee, and saying, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth are full of thy glory. Glory be to thee O Lord most High.    

FIFTH SERMON ON Holy-Thursday, OR The Ascension.  4 Ephes. 10. 
He that descended, is the same also that ascended up, far above all Heavens, that he might fill all things.  
HERE is the Highest ascent answering to the Lowest descent immaginable, and both in one and the same person. He that descended, is the same also that ascended, etc.  
This the Apostle speaks of Christ, v. 7, 8. in his Exposition on that Prophetical Psalm the 68 proper for this day.  
His Descent we have already treated, from Heaven to the Earth, the lowest part of the world, at his Incarnation; from the surface of the Earth, into the Bowels thereof (the grave) at his passion.  
He descended from the bosom of his Eternal Father (that excellent Glory, 2 Pet. 1. c. 17.) into the lap of a poor Virgin: He that thought it no robbery to be equal with God, took to him humane nature and in it the form of a Servant, submitted himself to shame pain, mortality, was Crucified, Dead, and Buried, nay (say we in our Creed) Descended into Hell; lower than this he could not go.  
Now He that descended thus, hath as many lifts of his ascension till he came to the highest pitch can be, Mark, the terms of his rise, He ascended up, far, above, all Heavens.  
In the Text. you have three parts, 
Division. In the Text three things.  

1. The Person Ascending.  
2. The Ascent.  
3. The End of it.    
1. The Person Ascending. He that descended, ipse est, is the same also that ascended.  
2. The ascent, longè supra omnes caelos, up far above all heavens.  
3. The End of it. That he might fill all things.  
1. The Person ascending. 
1 The Persoa Asceading.  He that descended, is the same also that ascended. The same Person, with the same Body, though now made immortal, Glorious, 3 Phil. 21.  
Visne in altum scandere, Humilitas Gradus est. (saith St. Austin) St. Paul here shows the way and manner of Christ's Ascending (which must be ours) by Descending first, v. 9 He makes his deep Humiliation the cause of his Exaltation, 2 Phil. 8, 9 He humbled himself unto death, even the death of the Cross, wherefore God also hath highly exalted him.  
Man's nature is aspiring and ascending, loves to be uppermost, 23 Mat. 6.7. This we find not only in the Scribes and Pharisees, but in the Disciples themselves, altum sapimus omnes, all would be above: would we know the right way? It is by descending, coming down first, He that humbleth himself shall be exalted.  
Ascending before Descending is Diabolical and dangerous, this made Angels Devils, Ep. Jud. 6. ruined our first Parents, 3 Gen. He that exalteth himself shall be abased, 23 Mat. 12.  
Pride being our fall the only way of recovering ourselves is Humility, 20 Mat. 26, 27. whereof Christ gives him an Example, 13 Joh. 13, 14, 15. who is there very diligent with his Towel and his Basin, washing his Disciples feet, lower he could not well stoop.  
It argues too much sensuality and Carnality to be (with Zebedee's Children) 20 Mat. v. 21, 22. all upon reigning, without any thought of affliction: The way to Heaven is through tribulation, to eternal life, through death, 24 Luke 26. If we would come where the Captain of our Salvation is arrived, we must tread in the same steps, sufferings: The Servant is not greater than his Lord, 20 Jo. 16. and therefore should be content with the same fashion of Ascending, by Descending. He that descended, etc.  
2. This Descending (the lower it is) puts the greater admiration and lustre on Ascending; Motions slow and gradual, (as in a Dial) the less or no notice can be taken of them, they are not perceptible; but those which are sudden and aloft are gazed on, with the more delight and wonder. A rich heir apparent to the Crown, advanced straight to his lawful Throne, causeth not such astonishment as when taken from the worst and basest condition. This demonstrates incomparable Might and Excellency to effect. 113 Psal. 5.7. Who is like the Lord our God? he raiseth the poor out of the dust, and the needy out of the Dunghill, that he may set him with Princes, even with the Princes.  
(The Ascent, being considered in reference to the Descent,) the lower the Descent hath digged, the higher must necessarily the Ascent be reckoned from it. Now our Creed brings Christ's Descent, as far as Hell, the better presently to amplify his Ascent into Heaven.  
He that descended thither, is the same (saith the Apostle) that ascended up, far above all Heavens; which brings me to  
2. 
2 Christ's Ascent.  The Ascent, up far above all Heavens.  
This going up on high, 68 Psal. 18. whence St. Paul here quotes his Ascent, will (saith Bishop Andrews in his 7th. Sermon on Whitsun. p. 668.) bear fair senses. It may be interpreted of Moses Ascending up into Mount Sinai, in the literal sense. 2. Of David's Ascending up with the Ark into Mount Zion in the Analogical sense, 2 Sam. 5 ch. 3. Of God's triumphing over his Church's enemies, in the Moral sense. Or 4. Of Christ's Ascending in a Prophetical sense.  
Now this Ascent excels all the other, 'tis higher than Sinai or Zion, no common deliverance. 'Tis not only some high mountain as they thought of Elias. (2 K 2. c. 16. Pelion upon Ossa will not reach it, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Heavens, quite out of Sight, 1 Acts 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Above all Heavens, even the very highest of them.  
Here we shall pass by (as not worthy our stay) the Sophistry of some persons who (●s Beza observes) denying supra coelos esse locum that there is any place above the Heavens, would attribute to Christ, Corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Body not circumscribed, and so unbody his Body (as I may say) ascribing to it (the property of a divine Essence only) omnipresence: would not this somewhat befriend Transubstantiation?  
But to deny Christ 
* Nisi sit Christus verus & naturalis homo feustra speramus quod speramus, Beza in Textum.  pure and perfect man, (which we must do,) if we thus wrong him of his Hamane Body, were Spem nostram à fundamentis convellere So Beza. To destroy the foundation of all our Christian hope.  
With the same Body that was passive, buffeted, bruised, buried, with the same Body material, (flesh and bones) organical, palpable, visible, 24 Luk. 29. Behold, saith Christ by all this, It is Ipse Ego, I myself) He ascended up, far above all Heavens.  
The same that after his Resurrection, retained the Print of the Nails, and the wound of the Spear in his Side, 20 Jo. 2.7. is by him carried up into Heaven, where he is set down, with it, on the right hand of God, i. e. Enthroned by his immediate divine Shechina, or that ineffable unimitable Glory God doth in a most peculiar manner manifest there.  
Christum scimus verum hominem fuisse, nec esse disisse, ac pro indè finitnm corpus, finitam animam habere, scimus in coelos ascendisse gloriae Patris socium, etc. Beza.  
So much for the Ascent.  
3. 
3 The end of Christ's Ascending.  We come to the en dof Christ's Ascending, viz. That he might fill all things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to fulfil: That he might fulfil all that was foresaid of him, and all that is or should be requisite for the full glorification of the Church. So Bishop Hall in his Paraph. on the Text.  
The causes then of his Ascending were,  
1. To lead Captivity Captive, v. 8. Sin, Satan, Death and the Grave. He riding in triumph into Heaven, like a glorious Victor, made an open show of these spoils, 2 Col. 15. disarming Sin of its condemning power, 8 Ro. 3. canceled the terrible Handwriting of the Law that was against us, 2 Col. 14. slew Death by being slain by it, He trod out the sting of this Adder, 1 Cor. 15. c. 55. 91 Psal. 13. He trambled on the Dragon the Devil, 12 Rev. 19 Bruising his head with his victorious Heel. 3 Gen. 15.  
2. To give Gifts unto men. The former Act spoke the valour of his Triumph, This the Bounty, that, shown his Greatness, this, his Goodness, v. 8. When He ascended up on High, He led Captivity Captive, and gave Gifts unto men. This day of his Coronation, the Conduits run with Wine, the new Coin is scattered abroad.  
When he was taken out of Sight, 1 Acts 9 especially, at such a distance, up far above all Heavens, we might have been apt to have concluded, out of sight out of mind, Pharaohs chief Butlers re-advance made him forget Joseph, 3 Gen. 13, 14.23. But the height of Christ's place, doth not make him unmindful of us, he remembers us in his Kingdom, 23 Luke 42. and from thence sends us rich presents gifts, and graces, Temporal and Spiritual blessings, 1 Ephes. 3. for whatever we receive as a pledge of God's greatest love towards us must be through his mercy in Christ.  
3. To prepare a place for all that believe in him, 14 Jo. 1, 2. This blessed Harbinger, 6 Heb. 20. is gone before in our flesh, to take possession for us of our Heavenly Mansions, most glorious certainly, and Magnificent, as provided and appointed by such Infinite Majesty and Bounty.  
Prepare us dear Jesus, for those happy habitations which thy love hath so painfully and carefully fitted and prepared for us.  
The Relation that is betwixt Christ in heaven, and his Church on earth, gives us a full assurance that he will bring that thither.  
The Head is not complete without its members, 5 Eph. 23. nor the Bridegroom without his Bride, 2 Mar. 19, 20. Christ therefore shall undoubtedly unite to himself his Body Mystical, and take to the same place his beloved beauteous Spouse; She shall be brought to the King (her Husband) in raiment of needlework, with gladness and rejoicing shall she be brought into the King's Palace. 45 Psal. 14, 15.  
What Christ prays for 17 Joh. 24. himself is also able to perform, (where'er the man dwells he may Command his wife) none can detain the Church from cohabiting with her Lord in Heaven.  
As all Christ's undertake in the flesh, his Birth, Death, Resurrection, he was Born for us, 9 Isa. 6. 2 Luk. 11. Dyed for us, 4 Ro. 25. Risen again for us; so at his Ascension we come in too, he ascended for us, he is gone up on high far above all Heavens to prepare there a place for us.  
4. To send the Comforter down unto his Church, 16 Jo. 7. It is expedient for you, etc. There lies an expedience that Holy Thursday should preceded Pentecost; Christ must go before the Holy Ghost can come down; for which Bishop Andrews alleges excellent Reasons gathered from the fathers.  
1. On the Holy Ghosts part, who came to manifest himself as God; by showing great signs and wonders, now had Christ stayed, they might have attributed these to him, which had been an impeachment of the others divinity, but Christ ascending, all such imaginations cease.  
2. On Christ's part. A little impeachment it might have been to Christ's equality to the Father; for he not going to send him, but staying still here till he was sent; the sending of the Spirit might have been ascribed to the Father alone, as his sole act; That he had been sent for Christ's sake had been the most; but being ascended, his love and power is apparent to be equal with the Father in sending him, and we alike beholding to them both. Now, the Father's sending him, 14 Jo. 26. and the Sons sending him from the Father, 15 Jo. 26. is all one.  
3. On our part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that he might fill all things, by his Spirit, (which he could not by his Body) that he might be present with every particular member of his dispersed Church; thus is he with all Christians in all places, at all times even unto the end of the world, 28 Mat. 20. See Piscator on the Text, Hoc Sophistae Ubiquitar●s sic exponunt, quasi diceret Paulus: ut omnia loca impleret suo corpore. Sed Apostolus se ipse declarat duobus versibus sequentibus ex quorum Collatione perspicitur, Apostolum hoc velle dicere Christum ascendisse in coelum ut indè misso spiritu sancto, impleret illius donis omnia Ecclesiae membra.  
Again, (say they) Christ withdrew his Bodily presence, to draw us off from sense or fleshly fondness of him, which his nearest and dearest followers were too much prone to, as we see in Martha, 11 Jo. 21. attributing the greatest power to his Corporal residence. Lord if thou hadst been here, my Brother had not died. As if absent he had not been able to have prevented it. The Disciples are upon building of Tabernacles for his stay in the flesh. As if in that only consisted the Co summation of their happiness, 17 Mat. 4. Marry would fain be embracing him with a carnal contract, 20 Jo. 17. which Christ strives to beat her off from, with a Noli me tangere, touch me not, putting her in mind nereupon of his Ascension. After that he sends his Spirit, whereby we are to apprehend him spiritually; Seeing the invisible by faith, (which the mo●e abstract from sense) the more notable blessing it hath pronounced to it, 20 Jo. 29. Blessed are they hat have not seen, and yet have believed.  
Lastly, The Fathers stick not to say, that at Christ's Ascension, before the Coming of the Holy Ghost, it was necessary that he should withdraw himself (for some time as to his Bodily) so his Spiritual presence likewise.  
1. That the Disciples growing faint and tepid (whilst he was with them) should now become more vigilant and watchful after him, on the sense of the loss of him, like the Spouse, 5 Cant. 2, 3, 5, 7.  
2. That they might grow less carnally secure in their thoughts of keeping him, who were apt to presume upon a non moveber, 30 Psal. 7. a never be moved, though I die with thee will I not deny thee, saith Peter, 26 Mat. 35. and all the rest, yet we find the contrary, v. 56.  
3. The consideration hereof, as also the sense of their necessary falling into sin (without Christ's Spiritual presence) drives them to humility a fit posture to invite the Holy Ghosts Descent and abode, 57 Isai. 15.  
Thus, Christus abit, ut Paracletus veniat. Christ is gone up on high, far above all Heavens to send his Spirit down on Earth, even the lowest among men.  
Lastly, To appear in the sight of God to interceded for us. 9 Heb. 24. 8 Ro. 34. etc. 1 Jo. 2. c. 1. 8 Rev. 3. Now we may come with boldness unto the Throne of grace, 4 Heb. ult. since we h●ve such a prevailing friend in the Court of Heaven; whatsoever you shall ask the Father, in my name, he shall give it you, 16 Jo. 22. Blessed Jesus! we will not rob thee of thy Mediatorship, interceded for us still, as thou didst once on earth, 17 Jo. 23. That where thou art, there we may be also, whilst we are here, let our Souls, our affections be above, 3 Col. 2. and hereafter receive us, both Souls and Bodies, unto that unspeakable glory, thou now enjoyest with thy Father, where thou art ascended up, far above all Heavens.   

SIXTH SERMON ON Whit-Sunday, OR The Inestimable Gift, The Holy Ghost.  8. Acts 20. 
But Peter said untohim, Thy Money perish with thee, because thou hast thought that the gift of God may be purchased with Money.  
THis day of Pentecost, the Fiftieth, or Jubilee from the Resurrection, hath in it two direct acts of a joyful Jubilee, 1. The Releasing of Prisoners; 2. The Restitution of Estates gratìs. Both these are effects of Christ's Ascension, (which we have lately treated) 4. Ephes. 8. When he ascended up on high, he led Captivity captive, and gave gifts unto men. In the former, The Releasing, we are freed from that bondage, whereunto sin had brought us.  
In the Latter, our Restitution, we take again our first Happiness, (lost at the Fall) recovered, by the renewing of the Holy Ghost, 3. Tit. 5.  
This is that Inestimable gift of God at this time sent, which we most infinitely undervalue, whilst we think to value it at any temporal rate whatever; For this, Simon Magus offers that, (which Solomon, 10 Eccles. 19 saith) answers all things, Money: But Peter said unto him, Thy Money perish with thee, because thou hast thought that the gift of God may be purchased with money.  
Our Text is an Execration, 
In the Text, 4 parts.  wherein you have,  
First, The Person Execrating, Peter. Peter said,  
2. The Person Execrated Simon Magus, v. 20. Peter saith unto him.  
3. The Execration itself. Thy money perish with thee.  
4. The Reason of this Execration, Because thou hast though that the gift of God may be purchased with money.  
1. The Person Execrating, Peter, who might well take on him this Authority, having generally with the rest of the Apostles, (20. Joh. 23) and particularly by himself (16. Mat. 18.) received the power of the Keys, for binding and losing, for Absolving and Execrating.  
Which power in Peter, and the Apostles, not Personally, tied only to them, (but they receiving it, as Ministers, Priests, or Preachers (as witnesses their preceding Mission, 20. Joh. 21. and Inspiration peculiar to this Office, v. 22) was to be derived from them, to all who should lawfully succeed in the same function. See Bp. Andr. of the power of Absol. p. 57  
Wherefore at our entering into Holy Orders, together with Preaching the Word, we receive this Commission; The Form is, Receive the Holy Ghost, whosesoever sins ye remit, they are remitted unto them, and whosoever sins ye retain, they are retained, etc.  
Not but that God's power is Ablolute, his Grace free, and unbounded, He can save without means, or Ministers, but ordinarily, in the remitting, or retaining of sins) he hath been pleased to appoint, That the upper-house, Heaven, should concur with the proceed of the Lower-house, the Pastors of his Church on Earth, 18. Mat. 18. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall lose on earth, shall be loosed in heaven.  
Christ having conferred this Honour on Ecclesiastical persons, let men be very cautious how they deserve, and they, how they pronounce their censures.  
2. The Person Execrated, Simon Magus, a notable Sorcerer, v. 9 It is reported that in Claudius Caesar's time there was a Statue set upon in Rome in Honour of him with this blasphemous inscription, Simoni Deo sancto, Justin Mart. Apol. 2. of his blasphemies writ Euseb. Iren. Epiph. Of his strange things he did, relates Egesip. lib. 1. c. 2. and Nicephor. lib. 2. cap. 22.27. He was Deified of the people, v. 10. afterwards a specious Professor, Baptised, admiring the Apostles signs and wonders, v. 13. yet is not his heart right with God, v. 21. He embraceth the ●aith, but for some base end, maketh Religion only a bait to fish for some Secular applause, and advantage. When Simon saw that through laying on of the Apostles hands the Holy Ghost was given, v. 18. for this power, v. 19 (not questioning but to make his Market of it again) He offered them money: But Peter said unto him, Thy money perish with thee, etc.  
3. The Execration itself, Thy money perish with thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Money go into destruction with thee or perdition, so Judas is called, 17. Joh. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The son of Perdition, and Gods final Judgement on the wicked is styled (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Peter 3.7.) The Perdition of ungodly men.  
Simon Magus, Apostatising so damnably as he did from the purity of the Faith he had professed, and was baptised into, v. 13. (which his blasphemous, and vile proffers, did too openly demonstrate) is by the great Apostle Saint Peter (who as before hath been said, had received the power of Binding, 16 Mat. 18) condemned as one Excommunicate from the Fellowship of the Spirit, v. 21. Thou hast neither part nor lot in this matter, and Retained in sin, v. 23. Thou art in the gall of bitterness, and in the bond of iniquity.  
Thy money perish with thee.  
This Phrase will bear a twofold Excommunication.  
1. Lesser,  
2. Greater.  
The First, Is a Delivering to Satan, for the castigation, or destruction of the flesh, 1 Cor. 5.5. in order to the salvation of the Soul. Here, the party Excommunicated was subject (by the obsession of some evil spirit, or otherwise) to divers tortures of Body, sometimes to death itself.  
The Latter, or greater, is An Anathema Maranatha, 1 Cor. 16.22. the heaviest Curse, the Fearfullest degree of Excommunication, under which who lay, could never here be reconciled to to the Church, but carries this dreadful Sentence with him, till the Lord shall come, to the last Judgement.  
Both these intimate God's wrath on notorious Sinners, which when inflicted, Riches perish, fail, stand us in no stead at all. 11 Prov. 4. 7 Ezec. 19  
Thy money perish with thee.  
God inflict on thee some temporal punishment, thy Purse shall not be able to help, which they say come to pass accordingly, by the breaking of his limbs on his pretended flight to heaven, thereby discovering his fallacious Art, and so dying. See Egisippus lib. 3. de excidio Hierosolimitano, cap 2, Toravebatur Magus Arostoli gratia etc. Decidat Domine, sic tamen ut nihil se potuisse vivens recognoscat, & statim in voce Petri, implicatis remigiis alarum quas sumpserat, corruit nec exanimatus est, sed fracto debiliatoque crure Aritiam concessit atque, ibi mortuus est.  
This is a temporal Perishing 22. Jos. 20, 119 Psal. 92.  
Or Thy Money perish with thee (without repentance) be thou doomed to eternal damnation, this is called Perishing too, 2 Cor. 2.15. 1 Cor. 1.18.  
In this First perishing, (thy bodily pain) pereat Argentum, let thy Money be at a loss; (as indeed it shall) not able to relieve thee; Much less, if by obstinate and impenitential persevering in sin, thou shalt incur the latter perishing; perfect and perpetual Torment, both of soul and body, at the great and terrible day of the Lord, 2 Pet. 3.10. Then, pereat Argentum, Money shall run to nothing, at the general Conflagration, for as the old world by Water perished, v. 6. so must this by Fire, v. 7.  
4. The Reason of the Execration; Because thou hast thought that the gift of God may be purchased with money. Here we are to Consider Two things.  
1. That the Holy Ghost is the Inestimable gift of God.  
2. What a Horrid sin it must needs be to think it may purchased with money.  
1. The Holy Ghost is God's Inestimable gift.  
1. 'Tis 2 Gift of his, 14 Joh. 16, 17. 11 Luk. 13. Infinitely beyond all merit, and so 'tis well; It is a Gift, we must have gone without it else.  
2. 'Tis God's special Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gift of God, The Gift of all Gifts, not Datum, (as Bp. Andr. distinguisheth in serm. 14. on Whitsun. pag. 748.) any worldly good thing, but Donum bonum & perfectum, That good and perfect gift, that (this day) came down from above, from the Father of lights 1 James 17.  
In this Gift are contained all the excellencies of nature, and grace.  
1. Of Nature, such as Reason, Knowledge, Understanding, Arts, Policy, Government, Stength, Courage, etc.  
2. Of Grace, such as Faith, Love, Joy, Peace, Long-suffering, Gentleness, Temperance, etc.  
Every Feather of this Dove, 3 Mat. 16. is of Gold; Every drop of this Ointment, (this Water) precious, 1 Joh. 2.27. 7 Joh. 38. Every spark of this Fire, beautiful, 2 Acts 3. Every gale of this Wind perfumed, v. 2. O si donum Descires, (saith our Saviour, 4 Joh. 10.) if we knew but this Gift, (which cannot be but by receiving it, 2. Rev. 17.) how sho●●d we prise it!  
In this Gift, God formerly gave Apostles, Prophets, Evangelists, verse 11. The Gift of Healing, Miracles, etc. And in this Gift, God still gives us Pastors, and Teachers, for these we keep this Holiday (saith Bp. Andrew's) and so ought to have for them, more than a Working-day account.  
Again, The Gifts which proceed from this Gift, such as Preaching, Administering the Blessed Sacraments, and Prayer, etc. are as good as no Gifts, but for this Gift to the Holy Ghost. The Word, 2 Cor. 3.6. is but a dead Letter, except the Spirit quicken it. There can be no Regeneration, or New birth, at Baptism, except (as in the First Creation, 1 Gen. 2.) the Spirit move upon the Water. In the Lord's Supper, the Flesh 6 Joh. 63. profiteth nothing, if the Spirit be away; nor can we Pray as we ought, except the Spirit help us, 8 Rom. 26.  
The Gift of God, Eternal Life, (through Jesus Christ) is Communicated to us by the Gift of the Spirit: for though Christ on his part, hath finished the work of our Redemption, 19 Joh. 30. by setting his hand to it, (his undertake on the Cross,) yet this deed, is not forcible to us without the seal, 4 Eph. 30. and witness of his Spirit, 8 Rom. 16.  
In this Gist, God giveth peace to the dissenting, 4 Eph. 3. instruction to the ignorant, 14 Joh. 26. guidance to the erroneous, 16 Joh. 13. comfort to the disconsolate, verse 6, 7. memory to the forgetful, 14 Joh. 26. To speak all at once, in this Gift God giveth us rich discoveries of himself, 1 Cor. 2.11. nay Himself withal, hereby the Almighty dwells among us, 68 Psal. 18. see Bp. Hall 's Paraph, on the place.  
2. The Holy Ghost now being so Infinitely Inestimable a Gift of God, (as you have heard) what a horrid sin must it needs be, to think, it may be purchased with money?  
What Ingratitude is this to the Giver, what Indignity and affront offered to the Gift itself?  
A Gift (be it what it will) as a Gift, 'tis absurd to value it, much more to put a temporal and corruptible price upon an incorruptible and Eternal purchase: a thought of this cannot be endured: Thy money perish with thee, because thou hast thought that the Gift of God may be purchased with money.  

Application.  
Is the holy ghost so inestimable a gift not to be thought on, with a money purchase.  
1. This condemns Rome's marketting it, by selling Crowns, Mitres, Braiers, Pardons etc. as Mantuan testifies.  — Venalia nobis Templa, Sacerdotes, altaria sacra, Coronae, Ignis, Thura, Preces, Caelum est venale Devique. 
What doth the Apostle here, (whom they so boast of as their prime Metropolitan) refuse Simons money, and will he now have Peter-pences? The Pope only hath coined these exactions for himself, he desires them not.  
2. A Gift is such in relation to the Receivers, have we then received this Inestimable gift? which we may know thus.  
1. By Sanctity of life.  
The Holy Ghost, the third person in the Trinity, is peculiarly termed Holy, for that besides the holiness of Nature, (in which respect the Father and the Son are also holy) his Office is, to Sanctify the Church of God, to whom it agreeth in a special manner; for where the Father Sanctifieth by the Son, and by the Holy Ghost, the Son from the Father and by the Holy Ghost; the Holy Ghost Sanctifieth from the Father, and from the Son, by himself immediately.  
Where this 1. Spirit of holiness is breathed into any man it creates in him a life of holiness, (and as the natural Spirit doth) at the heart it will beat, at the mouth it will breath, at the pulse it will be felt.  
In the heart it will cause new thoughts, new desires, sanè novum supervenisse spiritum, nova desideria demonstram, saith St. Bernard. In the mouth, new talk new communication, in the hands works of new obedience.  
These are the effects of that new Spirit, (the holy Ghost) God promised to give 36. Ezek. 26.  
This Spirit when it makes a new creature, it gins at the heart, as the heart (they say) in any Animal, is primum vivens & ultimum moriens lives first and dies last.) It Sanctifies the heart from all inward defilements, 15. Mat. 19 the Lips from evil speaking, 4. Ephes. 31. the Hands from any unlawful actions, 2 Pet. 2.8. Thus (if sincerely surveying our thoughts, words, and works, we find them holy,) we may thence infer, We have received the Holy Ghost.  
And as by Sanctity of life we may judge of the receiving this Inestimable Gift, (for this Dov, will not light on Carrion, This Water will cleanse, this fire will refine, this wind will fan thoroughly, a clean box it must be, that is to hold this Ointment.)  
2. By Humility. 57 Isa. 15. This Dove implies meekness, this water forsakes the Hills, to visit the low Valleys; the less we think of ourselves, the higher esteem God hath of us, (a meek and quiet spirit is with him of great Price) 1 Pet. 3. c. 4. to whom he sends this rich present, the Holy Ghost, 4 James 6.  
3. By Boldiness in suffering for Christ, this we see in the Apostles, Peter and John, 4 Acts 8.13. and the rest, 5 c. 40, 41, 42. and Stephen 7 c. 54, 55. Yet let men beware here, the Spirit of contradiction, obstinate gain saying of Magistrates, and speaking evil of Dignities, (correcting Delinquency) be not mistaken for the Spirits Magnanimity in persecution.  
4. By charity, 4 James 5. Do you think that the Spirit of God (saith the Apostle) which we profess to have dwelling in us lusteth to envy? (so Bishop Hall in his Paraph. on the place) This fire from Heaven, 2 Acts 3. is to melt us into pity, not like that mentioned, 9 Luke 54. to destroy presently all who dislike us: who savoureth of the gall of bitterness, v. 23. hath no part nor lot in this Gift.  
Lastly, Where this Gift is received, the love of God hereby so shed abroad in the heart, 5 Rom. 5. will necessarily run out at the mouth in all joyful Expressions of gratitude, saying, Thanks be unto God for his unspeakable Gift, 2 Cor. 9 c. 15. This effect it wrought on the Gentiles on whom it was poured out, 10 Acts 46. they presently found new Tongues to magnify God.  
They that have taken this Gift, cannot but be taken with it, (and for the Gift sake) with the day, it descended on: Therefore let us keep the Feast, 1 Cor. 5. c. 8.  
3. Let us labour after this inestimable Gift.  
1. By Prayer. 'Tis called the Spirit of Supplication, 12 Zech. 10. not only because it helps our infirmities in Prayer, 8 Rom. 26. but also by it, it is attained; we draw in this Holy Breath, 20 Joh. 22. by opening our mouths in Petitioning to God for it, 11 Luke 13.  
2. By Hearing. Thus St. Peter's Auditory, 2 Acts 1. and Cornelius and his Family received it. Acts 10. c. 44. As, (in naturalibus) in things natural (faith Bishop Andrews) the Breath and the voice, go together; so the Spirit and the Word in the practice of Religion. The Lord was found most chief in the Voice, 1 King. 19 c. 12. His Spirit is an Instructive Word, 30 Isa. 21. and descends (as on this day) in Tongues, 2 Acts 3.  
3. By the Sacraments. The Spirit of God moveth upon the Water in Baptism, and necessarily accompanieth the Body and Blood of Christ, in the Lord's Supper, 2 Act. 38. Repent and be baptised, and ye shall receive the Gift of the Holy Ghost. So is this Gift given us, by Christ's giving us himself to eat, 6 Jo. 57 He that eateth me, he shall live by me; now, if the breath and the spirit be all one, 20 Joh. 22. so is the breath and life, 2 Gen. 7. and the spirit and the life, 6 Joh. 63. They than that can make Christ a Body in the Eucharist, must make him his spirit too, since they cannot be severed, (for (saith Bishop Andrews) The flesh that was conceived by the Holy Ghost, this is never without the Holy Ghost by whom it was conceived) and so they can do more for him, than they can for themselves; for who can give himself life, or Being? No, the Body and Blood of Christ, (whereby we receive his Spirit) are verily and indeed (saith our Church-Catechism) taken of the faithful, (spiritually, not by sense, 2 Cor. 5. c. 16.) in the Lord's Supper. Thus is our Soul refreshed by his flesh, in the bread, and his blood, in the wine; and ever with this blood there runneth an Artery with plenty of Spirit in it: This cup, is a cup of the Spirit, 1 Cor. 12. c. 13. as may easily be perceived by that strange enlivening wrought in us after the drinking it; then how lies the Soul prostrate with joy, at the feet of her dear Saviour, ravished with the sense of her pardon, and the assurance of God's love? now she hath received a fresh life of devotion, whereby she casts off her old corruptions, resolves upon new obedience, and is transported with thankfulness. These are the effects of Gods inestimable Gift, (the Spirit) received in the Sacrament: which though it cannot be found in the Veins of the richest Mines (not to be purchased with Money) yet here it is to be found in the streams of Christ's blood, and that we may so find it, God of his infinite mercy grant, etc.   
FINIS.