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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

King David Let Ziba take all now the King is returned in peace Let the worldlings enjoy plenty here is the main comfort of a true Penitent God is returned to my soul in peace This Expression He will leave a blessing behind him it shews 2. Successionem Benedictionis Though he doth punish and chastise us yet here is our hope He will leave a blessing upon us 'T is a Penitent's comfort that God reserves mercy till afterwards that his anger 't is like a land-floud Non durabit aetatem that The rod of the wicked shall not alwayes rest upon his inheritance that he will do good to us at the latter end after our afflictions The end of that man is peace Psal. xxxvii Here is the contrary vicissitude in Gods dealings with the wicked there is a great difference betwixt these two wayes of God's proceedings To begin with a Judgement and to end with a Blessing that is his childrens portion and to begin with a Blessing and to end in a Judgement that 's the lot of the ungodly They shall suck up the dregs of Gods anger Sodom may have a fair morning a chearfull Sun-shine at the beginning of the day Gen. xix 23. but the day ended in fire and brimstone But the Church may have a foul morning but the Sun will break out upon them they shall have a fait evening God will leave a Blessing behind him Come we now to the Fourth Matter of Hope that 's the re-establishment of Religion and Gods Worship amongst them That we may have to offer a Meat-offering and a Drink-offering to the Lord our God 'T is a pregnant speech and contains many particulars I will name four of them 1. It is Finis Liberationis 't is the end we should aym at in seeking deliverance from any affliction That we may appear in his Temple and worship our God with an holy worship It was the end that Hezekiah set to himself when he prayed for recovery out of his sickness 2 Kings xx 8. What shall be the sign that the Lord will heal me and that I shall go up to the house of the Lord Then we ask Peace and Safety to purpose that we may enjoy the opportunities of serving God Zachary teaches us this lesson That being delivered out of the hands of our enemies we ●…ight serve him without fear in holiness and righteousness all the dayes of our life S. Paul teaches us to pray for our Governours that we may live in peace and quietness Stop there will the worldly man say No S. Paul adds In all godliness and honesty Peace without Piety it is a carnal 〈◊〉 and it will not last long Pax 't is Sepimentum Ecclesi●… Peace it is Gods hedge about his Church If his Service prosper not he will break down the hedge take his Peace from us A Meat-offering and a Drink-offering to the Lord our God 2. It is Fructus Poenitentiae 't is the Fruit of Repentance Meat-offerings and Drink-offerings they were Sacrifices of Thanks giving When are they in season When we have appeased God by Repentance then our Services and Sacrifices shall be accepted We must Placare before we can Placere Till we be reconcil'd and in favour with God all our Oblations are Abominations but Repent and then God will accept thine Offerings An impeniten●… sinner is as if he blessed an Id●…l when he prayes but the prayers of a Penitent soul shall be accepted A Meat-offering and a Drink-offering to the Lord our God 3. It is Dedicatio Benedictionis They hope for a Blessing of Plenty and Prosperity and if they obtain it see they will devote it to his Honour and Worship Yes this is a right way to obtain a Blessing Devote it to his Service let him have the honour and then thou shalt have the comfort of it Saith Parisiensis As a Land-lord lets out his ground to halves let God have the glory and then thou shalt have the profit of his Blessing Peace and Plenty every man wishes for it it is every mans Prayer Ay but where are thy Vowes Dost thou promise to God to serve him with his Blessings and to consecrate them to him Imitate Hannah She prayed for a son and she devoted him to the Lord. The failing of this brings a forfeiture upon all Deut. xxviii 47. Because thou served'st not the Lord thy God with gladness of heart for the abundance of all things therefore thou shalt serve thine enemies in hunger and want A meat-offering and a Drink-offering to the Lord our God 4. It is Solicitudo pietatis It argues an holy care for God's publick Worship that it be maintained and plentifully supported God challenges the Jews for neglecting of it when they returned from captivity They said the time was not yet come to build the Temple Hag. i. 2. they would stay till they had store build their own private Houses but let God's House lie waste Where is Ezra What 's become of Nehemiah Have we no Zerobbabel that takes care of God's worship before all other cares And is it not our fault We observe the Logicians rule but in a wrong way Primum in intentione is ultimum in executione the establishment of Religion was the first in our Promises but we see 't is last in our Performances But true Piety preferrs God's Service before all our Seekings 'T is the study of pious men if God will be good to us 1. God shall have the Glory of it 2. He shall not have a Verbal Glory but it shall be with Cost too 3. And we will provide not onely for a Present but for a Perpetual Worship Tantum de Materia Come we now to the other particular of the Text We have seen the matter of their hope now follows the measure of their hope and that is some what strange 'T is but a cold encouragement one would think puts all their hopes upon a peradventure 't is but Quis novit Who knows It may be so that 's all the Assurance 1. It is a strange speech seemingly contrary and inconsistent with God's goodness 'T is the excellency of every good nature to be ready to pardon and to be entreated Ionah thought God too ready to pardon I knew thou art a merciful God and wouldst forgive presently O the King of Israel is a merciful King 2. It is inconsistent with his present Invitation of them to Repentance And doth he prescribe Repentance at peradventure Who prescribes Physick so Take this Medicine who knows that it may do thee good 3. It is inconsistent with his present Encouragement v. 13. There he reckons up all his sweet Attributes The Lord is gracious and merciful slow to anger and of great kindness and repents him of the ●…vil and now he seeks to cross all and so disheartens their Repentance by a Quis novit 4. It seems contrary to his absolute Covenant and Promise to pardon Penitents Ezek. xviii If the wicked do that which is right he shall live

Heaven serve to support the infirmity of Faith Robusta fides strong Faith can hold out without sight cares not for present pay for any thing in hand but Infirma fides weak Faith would droop without some taste of future Glory See then Be not faithless but faithful As Ionathan fainting with one taste of Hony recovered sight and vigour so the least relish of that hidden Mannah revives faith and puts strength and alacrity into a believing Christian makes him as a Giant refresh'd with Wine As the bunch of Grapes from Eschol made Caleb encourage the people made them forget Egypt endure the Wilderness so this view of Heaven it puts spirit into us Otherwise we are hardly drawn with naked promises Spem periculo emere Therefore Hoc infirmitatis remedium ut praesentibus sustineatur infirmitas Ambros. 6. Is Post Regni mentionem v. 27. I tell you of a truth there be some standing here which shall not taste of death till they see the Kingdom of God After that saying he was transfigured So it is Erroris correctio They never heard of Christ's Kingdom but they imagined a terrestrial outward Kingdom Christ to make them understand the condition of his Kingdom sequesters their thoughts from outward things shews them the Spiritual Supernatural Celestial nature of his Kingdom Hierusalem comes down from Heaven It is above the Mother of us all All outward things are Bona Scabelli the good things of his Foot-stool not Bona Throni not the good things of his Throne Solatia mi●… the comforts of the Miserable not Gaudia beatorum the joyes of the Blessed So much of the first Ordo successio The other is II. Mensura continuatio About an eight days after St. Matthew and St. Mark say Six days St. Luke here Eight 1. They say more exactly St. Luke not so precisely but about eight days 2. Even both say precisely true They speak Exclusively leaving out the day of this Prediction and of the Transfiguration and mention the six days intervening St. Luke speaks Comprehensively reckons both the day he spake it and the day he performed it and so makes up eight Now the exact setting down these days carries with it a double purpose 1. Is a Moral signification 2. Is a Mystical 1. Is a Moral signification It was after eight days He stayes and deferrs so long 1. To stirr up expectation and to quicken their desires to see that Glory Moderate delayes serve to set an edg and to quicken our hope and expectation Thus Elijah delayes and puts off Elisha from seeing his Rapture to enflame his desire the more to behold it The Lord is not slack as men count slackness but to enlarge our desires he seems to delay Thus he dealt with the Canaanitish woman 2. It was after eight days he stayd no longer Why he might have deferred longer It was in these terms that he promised before they die Time enough therefore hereafter Indeed for us if we promise any thing to God before we die we must do it presently because we know not the time of our death As the Rabins say If a man vowed to be a Nazarite one day before his death he was to be so presently because this day may be the last day But God knows these times and seasons and the number of our days What then yet after eight days he performs it In all his promises he is better and fuller and speedier then his word It is enough if thou hast comfort though it be at the day of death Oh! but nescit tarda ●…olimina He sends to his Disciples to meet him in Galile 2. Is a mystical signification Eight days Not only the Fathers Chrysostom Ambrose others who delight in allegories but even later Writers who are more sparing in those allegorical accommodations of Scripture they sweetly conceit a double mysterie 1. Is the Mysterie of Christ's Resurrection He was Transfigured on the eighth day raised in Glory on the eighth day afterwards This reason S. Aug. gives why the number of Eight is consecrated in Scripture The Circumcision it was Octavo die ut figuretur Dominica Resurrectio that was on the eighth day to figure Christ's Resurrection Many legal clensings and offerings were on the eighth day Thus St. Aug. descants upon some Titles of the Psalms in Octavis All prefigurations of Christ's Resurrection 2. Is the Mystery of our Transfiguration and Resurrerection Six ages of the world must pass first Post sex dies gloriae Dominicae habitus ostenditur Sex millium annorum temporibus evolutis Regni coelestis honos praefiguratur Hilarius Six ages the world's continuance the seventh day that 's the day of Judgment then the eighth is dies aeternitatis when we shall be taken up in glory So much of the first Circumstance the choyce of time About an eight days after these sayings Secondly an other Circumstance is the choice of Attendants he took Peter and Iohn and Iames. And herein observe these three Considerations 1. Discipuli comites 2. Tres discipuli 3. Hi tres I. His attendants are his Disciples why not the people the Priests and Pharises As Iud●… saith not Iscariot Lord How is it that thou wilt manifest thy self unto us and not unto the world In likelyhood it would have convinced and converted many 1. It was a Revelation and revelations of mysteries are not for Infidels but for Believers To you it is given to know the mysteries of the Kingdome of heaven but to others it is not given Mat. xiii 11. For common Illumination he enlightens every man but special revelation it is the Childrens bread the ●…den Mannah He expounded all to his Disciples apart As every subject may know the Kings Laws but his choyse counsellers are only acquainted with his Secrets So the Law of God is exposed to all but the mysteries of his Kingdom are concealed from many and communicated only to his own 2. It was a revelation of his Glory and therefore not to all but only to his Disciples It was the Oeconomie of his Incarnation to carry secretly his Divinity in the dark-Lanthorn of his Humanity so to make way to his Death and Passion Had they known the Lord of life and glory they would not have Crucified him Hence he charges them not to publish it till after his Passion Thus the greatest Rabins never conceived how David's Son could be David's Lord and therefore the Iews to this day because in some places they finde predictions of Divinity sometimes of humanity not knowing how to accord them imagine two Christs Filium Ioseph he that shall suffer and die and Filium David that shall rule and reign 3. It was a revelation of the Saints after-glorification therefore to Saints only This is a name that none Knowes but he that receives it He gives the Earnest only where he will bestow the main Substance the first-fruits of glory where he intends the whole harvest As Christ after his Resurrection never sh●…wed himself but

first Iob a Patriarch 2. Iob a Gentile none of the lineage of Israel a stranger in the land of Vz he layes claim to the Redeemer he builds his Faith on Christs Resurrection Gentiles as well as Jews some in every Nation have their share and portion in Christs Resurrection Christ preached this Truth at his first Sermon at Nazareth Luke iv Naaman the Syrian and the Widow of Sareptha both of them Heathens yet God visited them and sent Salvation to them In both Stories they were remarkable types of the Resurrection Naaman's corrupt flesh restored as the flesh of a young child all whole and sound again The Widow of Sareptha's son rais'd from the dead again Two great signs of the Resurrection The great Prefiguration of Christs Resurrection was performed among the Heathen Ionah devoured by the Whale and after three dayes restored again That sign was done at Niniveh the head City of the Gentiles This mysterie of the Resurrection Christ himself preached to the Gentiles Ioh. xii When Greeks came to Christ and they were Gentiles he acquainted them with the Doctrine of his Resurrection If the Wheat-corn dye not it abides alone but if it dye it brings forth much fruit The first great Manifestation of his Resurrection to all his Disciples it was in Galilee of the Gentiles Go into Galilee there you shall see me From Galilee this preaching began How that God raised up Christ the third day Acts x. 'T is the foundation of our hope we are Sinners of the Gentiles So that Gentiles as well as Jews Iob as well as Moses are admitted into the fellowship of his Redemption and Resurrection 3. Iob a Just man highly commended for his Sanctity and Piety yet see he layes hold upon this as his onely claim That Christ is his Redeemer from death and destruction Not onely notorious sinners but the chiefest Saints stand in need of a Saviour must trust to a Redeemer desire to be partakers in his Resurrection 1. That they are Saints they owe it unto him They are the children of God because they are children of the Resurrection Luke xx 36. 2. And when they are Saints yet so short is their Sanctity so full of failings that the best of them all must shelter themselves under his Redemption Their own garments do defile them saith Iob. Their garments that 's their virtues that beautifie and adorn them yet these cast a soil and defilement upon them S. Paul disclaims his own perfection and righteousness desires to know Christ and the power of his resurrection Our Sanctification 't is not our fundamental Title to Heaven but our Redemption Gloriabor non quia justus sed quia redemptus saith Bernard Our first resurrection from sin is so lame and imperfect that the second death might still lay hold on us were it not overcome by Christ's resurrection That 's the first Consideration of this Object of Faith in reference to Iob Iob a Patriarch a Gentile a just man In all these three respects he professes his interest in Christ's death and resurrection 2. Let 's view these Particulars in themselves 1. Christ a Redeemer 2. Christ alive from the dead and then 3. Christ appearing at the latter day The improvement of these three Titles makes up our Salvation 1. His Redemption that made the Purchase for us 'T is call'd The Purchase of the inheritance Ephes. i. And then 2. His Resurrection that seals up the Title and conveys the Title to us Our Justification which entitles us to heaven 't is ascribed to his Resurrection Rom. iv He was delivered to death for our sins and rose again for our justification 3. His last Appearing that gives us livery and seisin and actual possession We shall then be taken up into the heavens and be ever with the Lord. All these three are necessary we can spare none of them 1. His Redemption is necessary If not redeem'd by his death we shall not be saved by his life Rom. viii Christ must first be our Redeemer then after he will become our Raiser and Absolver First make sure of thy Redemption and then promise to thy self a joyfull Resurrection Get sin pardoned and death shall be vanquished The sting of death it is sin Dis-arm death of it's sting and 't is easily overcome It is the order and method that Hezekiah's faith observed Isaiah xxxviii Thou hast in love to my soul delivered me from the pit of corruption for thou hast cast all mysins behind thy back Thou wilt not give thine holy One to see corruption Solum sanctum saith Bernard non viderit corruptionem 'T is that that embalms our bodies and keeps them from corruption Without this first our right in his Redemption the two other his Resurrection and last Appearance will afford us small comfort Had he not died for us and by it redeemed us it were better for us He had never rose again the tidings of his resurrection it would be matter of fear and dismay and astonishment to us When Herod thought that Iohn was risen from the dead he was troubled and perplexed at it The Soldiers who watch'd Christs grave were as dead men at his resurrection Bring those mine enemies and slay them before me They who have despised the bloud of his redemption nothing remains for them but Heb. x. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearfull looking for of judgment O! his redeemed ones lift up your heads for joy your redemption draws near but ye despisers hang down your heads for sorrow your confusion approaches That 's the first He must be Redemptor 2. It must be Redemptor vivit Our Saviour who hath redeemed us by his death must recover and revive and live again His resurrection puts life and efficacie into his redemption Indeed there is but cold comfort in a dead Saviour You know what his two Disciples thought of his death as they went to Emmaus We trusted that it had been he which should have redeemed Israel but he is dead and our hopes are dead with him Luke xxiv Had he not rose again the scoff of the Jews had been too true of him He saved others himself he could not save let him come down from the Cross nay let him die on the Cross and rise out of his grave and then we will believe on him 1. Our Redeemer must rise and live again how else should he overcome death He must redeem us from our enemies and death is one of them saith S. Paul Death overcame him when he died but He overcame death when he rose again He was crucified through weakness but he lives by the power of God 2 Cor. xiii 4. 2. He must rise again how else could he apply the virtue of his death and make it effectual The High-Priest was not onely to shed the bloud of the sacrifice but he was to sprinkle it on the people and to go into the Sanctum Sanctorum and present it before God In his Passion he shed his bloud but the