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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29912	Twenty five sermons. The second volume by the Right Reverend Father in God, Ralph Brownrig, late Lord Bishop of Exeter ; published by William Martyn, M.A., sometimes preacher at the Rolls.; Sermons. Selections	Brownrig, Ralph, 1592-1659.; Martyn, William.; Faithorne, William, 1616-1691.	1664 (1664)	Wing B5212; ESTC R36389	357,894	454

up that place to enjoy this Like the two Tribes of Reuben and Gad because the land on this side Iordan was rich and commodious they beg to be settled there care not for the Land of Promise Like some vain Traveller who can be content to settle in some Inn on the road because he finds good usage there and never hasten on to his own Countrey to his own home Not onely wicked men would fain settle here but sometimes Gods children could be content with the life of grace here and think not sufficiently of heaven above No we must know Tabor is but a viaticum to heaven It is Manna indeed but not for our stay onely for our Journal in the Wilderness Heaven is the Countrey that is the Region and Land of Promise Grace never leaves us till it brings us thither As Waters will ascend as high as from whence they rise so Grace that comes from heaven and it will thither again Hierusalem is from above Tabor is but a Colony that belongs to it 4. A fourth Error 'T is good being here Peter would have Christ set up his rest here and never go down more from Mount Tabor What shall become then of Christs Death and Passion and the Redemption of Mankind by his being Crucified All our happiness this on Mount Tabor that in heaven depends all upon this He hath heard our Saviour forewarn it yet is he so transported with this passionate joy that Christ must not suffer now he must forget his message and the command of his Father and the Redemption of his Church to bear Peter company upon Mount Tabor Nay as some conceive purposely he moves it to Christ and proffers his assistance that so he may escape the death of the Cross. So carnally sometimes are our affections set that we think we love Christ and our selves when we cross him most No Christ must descend from Mount Tabor and ascend Mount Calvary Thus it is written that Christ must suffer and so enter into his Glory How else should the Scripture be fulfilled the Church redeemed Heaven purchased the Devil vanquished How dangerous are our carnal desires of what fearful consequence if God should give way to them 5. A fifth Error 'T is good being here He would never leave this place of Glory but enter upon the possession of it presently Ey but much labour is to be undergone many services to be performed to attain this rest No Peter would slip into heaven in an instant Oh! But 1. Laboranduni Peter should say Let us go down and perform those conditions of gaining heaven We must not so linger for heaven as not to be content to take pains for it The Spies that discovered Canaan came back and said Come let us fight for it it is a good Land 2. Prius patiendum There is a Cup to be tasted of and Baptisme to be baptized with first Through many afflictions we must enter into heaven Fain would we go to heaven without the Cross and pass A deliciis ad delicias No we must be made conformable to our Head who was consecrated by afflictions Crux scala Coeli the Cross is the ladder by which we must ascend to the Crown 3. Moriendum We must pass through Golgotha to come up to this Mount Peter indeed as well all are loth to be uncloathed but we would be cloathed upon that mortality may be swallowed up of life 2 Cor. v. 4. The valley of death leads to this Mountain That straight must be passed Peter after is content to lay down his Tabernacle here he forgets it It is the Supper of the Lamb the labour of the day and the evening of death must first come 6. A sixth Error Good being here Fain would he hold Christ ever upon Mount Tabor Why what shall become of all other Saints Peter will engross Christ here to himself Moses and Elias from heaven and three Apostles on earth shall enjoy Christ no matter for others he takes no thought of them He will deprive heaven of Christ those in heaven must go without him And for the Saints on earth he never thinks of them neither so he may have his full of Glory Whereas a more advised spirit would have provoked Peter to have been zealous to call in and invite others to the fellowship of these joyes Indeed other worldly blessings are diminished by many partakers but this is more encreased The Lepers 2 King vii said We do not do well we do not carry tidings into the City The spirit of Piety naturally provokes us to call in others to share in Christ with us The woman of Samaria Ioh. iv 29. calls out all her neighbours to enjoy Christ. Thus Cornelius brought in his kindred Acts x. 24. Had Andrew served Peter thus what share had he had in Christ He went and found out his brother Simon Ioh. i. 41. Peters Motion would have put this Light of the world under a bushel Whereas 1. Love to Christ that will enforce us to encrease his kingdome 2. Love to our brethren that will quicken us up to gain them Matthew calls his acquaintance to be in Christ's company Luke v. 29. 3. This will make our selves fuller partakers of Glory The more we gain the more we shall shine It is a sowing and that will end in bringing sheaves Peter should have been content to have parted with this Glory for a time for the conversion and good of others When God bids Moses go down from the Mount for the peoples cause Moses saith not 'T is good being here S. Paul knew what the joyes of heaven were yet for the Churches sake he was not onely content to be out of heauen some time but Anathema for ever Domine si adhuc populo tuo sum necessarius non recuso laborem fiat voluntas tua desidero requiem sed non recuso laborem So said S. Martin in S. Bernard We have seen Peters Errors in his Motion for continuance Now let us see what failings there were II. In his proffer of building Tabernacles In it He knew not what he said That proffer hath blemishes and imperfections 1. Being here as he supposes in Christs kingdom of Glory he forecasts an erection of three Tabernacles One for Christ one for Moses one for Elias Christ here hath his family and Moses his and Elias his Whereas Christs Tabernacle and Church being erected Moses and Elias must not persist All must be in Christs Tabernacle or utterly excluded Elias must have a distinct Tabernacle from Moses till Christ comes and pitches his Tabernacle among men but then they must resign and give place to him Unum ovile all must be under one Head all one Flock and one Shepherd No man must Ducere familiam be the Master of the house but onely Christ all must come in and hide themselves in Christs Pavilion Thus the Corinthians they would build many Tabernacles One sets up a Tabernacle for Cephas another for Paul another Tabernacle for Apollo Paul

merciful and gracious recovering them out of this amazement It is fourfold He did it 1. By a comfortable Appearance His Transfiguration and Glory affrighted them now that he might more familiarly and comfortably refresh them he layes aside his Majesty and Glory and re-assumes his habit of Humiliation and so offers himself to their weakness and infirmity As Moses put a vail upon his face that the people might endure his sight and presence How gracious is this Condescending of Christ to dispense with his own Glory for our comfort Like Ioseph who discovered himself to his brethren fell upon their necks and received them with mutual embracings The truest sign of greatness is to stoop to others weakness 't is Signum roboris not infirmitatis saith Gregory Till that time when he will make our bodies like his glorious body he makes his glorious body like our weak bodies He did it 2. By his comfortable approach He came to them 1. Strength of Faith would have carried them to him as Peter Matth. xiv 20. Master bid me come unto thee 2. Moderate fear would have driven them to him Or 3. It would have made them call to him for help Oh! but they are in a weaker and lower condition their Faith is in a swoun their fear hath overwhelmed them there is no power left to seek for succour therefore they not being able to seek out for help see he offers himself graciously to them Here is the comfort of Christians 't is possible we may be so low brought as not to be able to call or look up to Christ yet then he leaves us not When we cannot comprehend him then he will comprehend us Our Faith may be so weak as not to be able to lay hold upon him yet then his Spirit apprehends us In sickness when speech and sense and all fail yet a child of God hath this comfort He will come to me when I lye unable to come to him This case David was in Psal. lxxiii 22 23. So foolish was I and ignorant I was as a beast before thee Nevertheless I am continually with thee thou hast holden me by my right hand He did it 3. By his comfortable touching of them He puts his hand upon them Now this gesture and action of Christ was very usual in his miraculous works Matth. viii 3. He touched the Leper and cleansed him Vers. 15. He touched Peters wives mother and cured her of a fever Matth. ix 29. He touched the two blind men and they received their sight Matth. xiv 36. They besought him that they might onely touch the hem of his garment and as many as touched were made perfectly whole Christ uses this gesture of touching for divers reasons 1. It is Signum facilitatis He works wonders with his touch that is with the greatest ease and facility This was eminently seen in Christs wonders Nature must use stronger means to work any work Nay Elias when he was to recover the womans child stretch'd his body upon it often begged of God before he could effect it Christ he effects it by the least means The smallest means in appearance are by him made powerful to work effectually Purposely he makes choyce of such seemingly improbable means the more to magnifie the glory of his Power the means themselves having no force at all to effect such wonders Thus Ioshua chap. vi 3. The compassing of Iericho seven dayes blowing with Rams-horns Magis videntur mysteria consummare quam bella What force were there in this to batter down a City Thus it was in Naaman's washing seven times in Jordan 2 Kings i. 5. In the blind man's cure by Clay and Spettle and washing in Siloam Iohn ix 6. Thus the looking upon the Brazen Serpent cured the people He fed five thousand with five loaves and two fishes To teach us 1. Not to rest in the most effectual means though never so hopeful but to look up to him who works by them 2. Not to despair in the weakest means if of his appointment If they be Siloam which is by interpretation Sent he can make them effectual 2. It is Signum Applicationis By this touch he shews that he helps by a real and close application of himself to us Omnis actio per contactum So there must be a close application of Christ to us if we mean to receive any virtue from him And to this purpose we meet with a double touch 1. Christ toucheth us as here he did the Apostles that is he immediately unites and applies himself his grace power Spirit to us when he conveys any good to us 2. We must touch Christ that 's contactus Fidei Faith must draw near to him as the woman in Matth. ix 21. If I may but touch the hem of his garment I shall be whole Hence saith Christ Thy Faith hath made thee whole 3. It is Signum mirae Efficaciae The least if true and real union with Christ conveys grace and good to us Nature must have Vim Moram nihil tam efficax ut in transitu prosit but the Word the touch of Christ is effectual So Faith if it be not able to lay hold upon him strongly yet if it can but touch him as the woman Si tetigero minimus actus and fimbriam minimum objectum 4. It is Signum virtutis Humanitatis Christi The Humanity and Body of Christ was Omnium instrumentum miraculorum As sanctified and quickned with the Deity it served as a powerful instrument to convey spiritual and supernatural power 'T is Caro vivifica There dwelt virtue in it The leaves of the tree of Life saves the Nations The Humanity of Christ had not a transfusion of Divine properties but it was enrich'd by the Deity with miraculous virtue which being drawn forth by Faith works wonders He did it 4. Voce Consolante He comforts them by a gracious word of heartning and encouragement Arise and be not afraid He will speak peace to his people and to his servants Psal. lxxxv 8. Arise 1. It is a word of Assurance as making known to them that there is no cause of fear 'T is Christ and his Word and Warrant that can secure us Master at thy word I will let down the net Luke v. 5. Let all terrors compass us yet if Christ encourage us it is enough Fear not Go forward made Moses enter the Sea 2. It is a word promising Assistance If he bid us Arise we may hope for his help Have not I commanded thee As Iacob in his fear The Lord that said unto me or bade me return unto my countrey that encouraged him 3. 'T is Verbum Operatorium It breaths life and strength and courage into them But what can a word do to a fainting man Yes 1. 'T is Verbum Dei that is effectual He speaks life and health That Word made us of nothing 2. 'T is Verbum Spiritu corroboratum there goes with it a sweet and powerful concurrence of his Spirit As

and pleasure in learning and knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle there is much pleasure in learning and increase of knowledge Man naturally is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an understanding knowing creature Ey but that is not all the duty to be learned in the Text. 'T is a practical duty and practical things are best learned by practice We may know them in notion and apprehension and still be accounted ignorant men if we do not practise them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher Those things which we learn to do by doing we learn them You may teach a man all the rules and method of Musick but he is no Musician till he can handle his Instrument Ambulando discimus ambulare we teach children to go not by rules and precepts but by making them go S. Iohn bids us take heed we mistake not in this point Little children let ' no man deceive you he that doth righteousness is righteous 1 Iohn iii. 7. A good understanding have they that do thereafter Psal. iii. Such learning is to some purpose And this brings in 3. The last particular the Lesson to be learned that is Righteousness And take the summ of this duty in these three particulars 1. It is Primarium officium Righteousness is that which God chiefly aims at in all our afflictions To make us a righteous people zealous of good works Indeed there are other substantial duties which he requires of us and expects at our hands in the day of our visitation Prayers and Fastings and Mourning and the acts of Humiliation they are pious and profitable and seasonable duties when Gods Hand is heavie upon us Humble your selves under the mighty hand of God saith Saint Iames Return to me with fasting and with weeping and with mourning saith the Lord Ioel ii In that day did the Lord call to weeping and to mourning and to girding with Sackcloth Isai. xxii 12. And the neglect of those duties were an high provocation Vers. 14. But yet the doing of these is not the thing that God chiefly aims at as if all were well when these services were performed These are not Iustitiae but conditurae Iustitiarum as Origen speaks they are but instrumental and preparative duties to fit and dispose us to the great duty of Righteousness 1. They are Realia insignia real confessions of our sinfull unworthiness 2. They are Incitamenta poenitentiae good provocations to Conversion and Amendment 3. They are Testimonia interni doloris visible testimonies of our inward Contrition But yet they come short of the works of Righteousness They may serve for Physick but not for Diet and the regiment of health We do not say a man is recovered because his physick works kindly The life and strength of Piety consists in Righteousness 'T is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom not abstinence from meat but from sin that makes a good fast The Ninevites they fasted and wore Sackcloth and sat in Ashes and it was well-pleasing to God but yet it was their Righteousness and the amendment of their lives that prevailed for deliverance 'T is not said That God saw their Fasting but God saw their Works that they turned from their evil way and he repented and spared them 'T is Righteousness saith Solomon that delivers from death 2. It is Substantiale officium The Lesson to be learned by Gods judgements is Righteousness and that 's a Substantial duty Our Saviour calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weighty things of the Law It consists in the performance of real and substantial and moral Obedience The neglect of those duties God revengeth and the practice of these he calls us unto by his severe judgements It is not the altering of some outsides and rituals to purchase some external forms that God will be appeased with or that which he ayms at in his heavy judgements and yet this is the construction that we make of all his judgments As if we should pull down an house to remove a few cob-webs that are in the roof of it or pluck out the eye that we may free it from a mote or as Gerson wittily as if to kill a Fly that is on a mans forehead we should take an hammer and beat out his brains No What saith God when he reckons with his people Psal. l. I will not reprove thee for thy Sacrifices and Burnt-offerings 'T is not the failing in these ceremonious Services that doth so much provoke him The kingdome of God consists not in these but in Righteousness and Holiness We must not cum capiti mederi debeamus reduviam curare think to cure a vital part by washing away a mote or freckle that appears in our face Relieve the oppressed saith God judge the cause of the poor break every heavy yoke let Righteousness run down like a mighty stream that is able to quench the flames of Gods anger and just indignation 3. The Lesson to be learn'd is Righteousness and that is Universale officium 't is a comprehensive duty of a large circumference 1. It takes in all estates and orders of men Some virtues are appropriate to some sorts of men they suit not with others Good Government that is the Magistrate's virtue Obedience that is the duty of the people and so in many others But Righteousness it is of universal concernment It speaks like Iohn Baptist to People to Publicans to Souldiers teacheth every one of them what they must do Warns us as S. Iohn doth I write unto you Children I write unto you Young men I write unto you Old men It gives every man his charge And then 2. It takes in all sorts of duties 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every virtue As health is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good temper of all the humours of the body so is Righteousness the just proportion and exercise of every virtue And Gods judgements ayms at both these First all the Inhabitants of the land every rank and order of men must take out this Lesson Not say Reform the Clergie and all will be right punish exorbitancies in them no matter for the rest What saith the Lord to the Israelites that were so hot in pursuing their brethren 2 Chron. xxviii 10. And now ye purpose to keep under the children of Iudah and Ierusalem for bond-men and bond-women unto you but are there not with you even with you sins against the Lord your God It was a word in season and gave a check and stop to their rage and fury Oh! that it might do the like with us And then every sort of men must resolve of every sort of duty that belongs unto them Gods judgements have an universal aym he hunts us not out of one ill course to drive us into another hate Idolatry but commit Sacriledge flee from Superstition and run into Prophaneness cry out of Oppression and bring in Confusion suppress Popery and suffer Schisme and Faction to increase and multiply as if Locusts had

been the onely judgement and that swarms of Flyes and Lice had brought no annoyance upon the land of Egypt No Let us resolve of an universal Reformation and then we may expect an universal Deliverance Then our God will Return and Repent and leave a Blessing behind him Let us first learn the Didactical part of Esay's Song and then we shall have cause to take up the Eucharistical part He will put a new Song into our mouthes even Thanks-giving unto our God The righteous Nation shall have perfect peace as our Prophet here promises The Apostles words will admit of this inversion we shall find it true The fruit of Peace 't is sown in Righteousness Indeed in this holy Husbandry Et tellus annus sructificat Righteousness and Peace they help each other Righteousness that is the soil out of which Peace springeth and Peace that is the season in which Righteousness flourisheth Sow to your selves in Righteousness and reap in mercy Hosea x. 12. The work of Righteousness shall be Peace and the effect of Righteousness shall be Quietness and Assurance for ever Isa. xxxii 17. As S. Augustine sweetly meditates on those words of the Psalmist Righteousness and Peace have kissed each other Fac Iustitiam saith he habebis Pacem duae amicae sunt tu unam vis alteram non facis nemo est qui non vult Pacem sed non omnes volunt operari Iustitiam Every man wishes for Peace but every man is not for Righteousness No saith the Father Si amicam Pacis non amaveris non amabit te Pax. Either love Righteousness the companion of Peace or Peace it self will never love thee or delight to dwell with thee Now. the God of Peace that delights in the Peace and Prosperity of his servants lead us into all the ways of RIGHTEOUSNESS and guide our feet into the paths of Peace And that for His sake who is the Lord our Righteousness and the Prince of Peace even IESUS CHRIST our Peace-maker To whom c. A SERMON ON Habbakkuk iii. 17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labour of the olive shall fail and the fields should yield no meat The flock shall be cut off from the fold and there shall be no herd in the stall Yet I will rejoyce in the Lord I will be joyful in the God of my salvation THE Text it is a Prophetical Intimation of a Judgment of Dearth and Famine that should fall upon the Land In it the Lord threatens to break the staff of bread to send cleanness of teeth and scarcity of all things a general want of all the supports of life And this passage of Scripture together with the Context sets down the entertainment that the Prophet and People of God gave to all this sad Prediction Here is a double Entertainment 1. They entertain it with fear Verse 16. When I heard this my belly trembled my lips quivered at the voice rottenness entred into my bones and I trembled in my self 2. They entertain it with faith and confidence yea with joy and comfort Although this affliction shall befall us Yet will I rejoyce in the Lord I will joy in the God of my salvation See a sweet combination and mixture of two contrary dispositions in the heart of this holy Prophet 1. A disposition of fear and sorrow 2. A disposition of joy and comfort 1. When he foresees this great calamity he fears and trembles at it 1. Take it either as a natural affection hearing of so great a misery to come upon them though he be a Saint yet he is afraid and troubled at it The holiest men while they are in the body they are not so fortified with grace but that they shrink and startle and tremble at miseries like other men Abraham in Egypt is afraid of his life Good Iacob when Esau comes towards him is afraid to meet him David pursued by Saul cries out in fear I shall one day fall by the hand of Saul Elijah was subject to the like Passion he fled for his life Want and poverty and pain and misery are fearful conditions even to the Saints of God Or 2. Conceive this fear as an holy and religious disposition in them When God threatens to bring a judgment upon us the first apprehensions we must have of his menaces must be apprehensions of fear and sorrow and humiliation motions tending to Repentance My flesh trembles for fear of thee saith David Psal. cxix 120. And I am afraid of thy Iudgments It is not fortitude but fool-hardiness to stout it out with God and not to startle at the signs and tokens of his displeasure How was God delighted with this awful disposition in good Iosiah when he wept and his heart melted at the hearing of those Judgments which God threatned against them Nay it prevailed somewhat with God when it was sad and serious though not sound and sanctified in wicked Ahab 2. When this grace hath had a perfect work in us then faith and hope and confidence will be seasonable graces I trembled in my self that I might rest in the day of trouble v. 16. Then fear shall give place to joy and comfort This holy fear will bring in faith And this faith will cast out fear As mercy on Gods part rejoyceth against judgment so faith on our part shall triumph over fear In the multitude of the sorrows that I had in my heart thy comforts have refreshed my soul Psal. xciv 20. In the midst of all these sad occurrents yet will I rejoyce in the Lord I will joy in the God of my salvation These are the two blessed Entertainments of any threatned Judgment 1. A deep Humiliation 2. A stedfast Faith and Consolation For the words themselves we may resolve them into these two particulars 1. Is a sad Supposition Although the fig-tree shall not blossom the strength and comfort of all the creatures fail us and we suffer a want and destitution of all things That 's the Supposition Here is 2. A comfortable Resolution Although these miseries befall us yet in the midst of them all the Prophet knows how to support himself Yet will I rejoyce in the Lord I will joy in the God of my salvation First For the Supposition And the Sum and Substance of it will appear unto us in these three Extractions which we will draw out of the Text. I. The Strength and Comfort of the Creatures may fail us there is in them a fading and vanishing Condition The fig-tree may not blossom the Vine may be fruitless the fields may yield no meat we may be destitute of all these succours and supports of life All these helps and supplies for life have a possibility in them of failing of us Reckon not upon them as certain and unchangeable comforts that will not disappoint us As it was in the Manna which they fed on in the Wilderness 't is so in all the helps and