there is no recovery then all thoughts perish all hands fall no work or counsel or purpose any more 3. Is Mors exitus Is Death a departure Provide and forecast for a place of refuge Death is like a cruel Landlord turns us out of dores What folly is it not to provide a place to receive us This Christ commends in the Parable of the Steward Make to your selves friends that when ye fail they may receive you into everlasting habitations Luk. xvi 9. This was our Saviour's comfort I leave the world and go to the Father Ioh. xvi 28. This was the perplexity of men without Christ. The wisest of them knew not what became of their spirits Animula vagula blandula Quae abibis in loca whether upward or downward as Solomon speaks They that are Christ's are assured of a place after their departure We know if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hand eternal in the heavens vers 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven This made Lot willing to forsake Sodom that he had a Zoar to retire to and the Israelites to leave Egypt that they had a Canaan to go to It was a judgement upon the false Prophet that he should go from chamber to chamber to hide himself 1 Kings xxii 25. That 's the second Natura Conditio Mortis Thirdly Here is Susceptio Conditionis It is called an accomplishment or fulfilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Active not Passive not to be fulfilled upon him but by him he himself to accomplish Christ's Death as appointed by God was unavoidable and necessary as inflicted by his enemies it was violent and enforced yet he himself voluntarily undergoing and performing of it it is his action and fulfilling Christ's sufferings were not bare sufferings but voluntary performances He was Lord of his own life No man takes it from me I lay it down That which gave merit and acceptation to Christ's suffering was his willing and free and active undertaking of it And as in Christ so in Christians their sufferings their deaths they are active in them not patients onely A wicked man Death gnaws upon him he is snatch'd to Death a Christian willingly admits of it When God calls he offers himself as Christ did Quis tam facile dormivit I lye me down and rest Egredere ô Anima Non repetent animam ego reddam Now this under-going of death it is called an accomplishing a fulfilling 1. In respect of God's counsel and ordination Christ's death was appointed from eternity he had purposed and forelayd it Act. iv 28. To do whatsoever thy hand and thy counsel determined before to be done He is the Lamb slain from the beginning of the world in God's wisdom appointing it in his truth promising it in faith believing it only his actual suffering that accomplish'd it Ought not Christ to suffer these things and so to enter into his glory This makes Christ so studious to admit of death else how should the Scripture be fulfilled This consideration makes the Saints suffer all things Death it self naturally willingly This commandement received I of my Father The end of my times are in thy hand To God belong the issues of death Ps. lxviii If chance or violence only appears Flesh and Bloud may struggle but God's appointment that makes us submit I held my peace because it is thy doing Moses when God expressed his resolution he must die importunes no more goes up to the Mountain layes down his life S. Peter layd down his life as the Lord had shewed him The will of the Lord be done 2. Death is called an accomplishment or fulfilling of our departure because that is but the closure and ending All our life 't is a beginning and progress to our end As all Christ's life it was a pro-passio to his Passio his sufferings were all Viae ad mortem so our life it is a progress to death We no sooner come into the world but we begin to go out We die daily in this sense That part of our life that is gone it is Morti deputanda it runns upon the score of Death Indeed eternal life it is tota simultanea possessio vitae 't is vita in statu fixed but this is in fluxu as waters alwayes flowing Youth 't is the death of Child-hood Man-hood the death of Youth Age the death of Man-hood then Death closes all Philosophers say motus and terminus are but one thing really so our passing and consummation of life it is but one continued-death That 's the third Susceptio conditionis Fourthly Here is Circumstantia susceptionis the place of accomplishment Hierusalem Conceive the purpose of it in three Expressions 1. It is Locus singularitèr designatus a place singularly designed All the Circumstances of Christ's death were fore-sett and appointed The time of it was foretold and calculated by Daniel the manner of it was prefigured and foretold by the Prophets the place all the occasions and instruments and circumstances were designed As the Paschal-Lamb was not onely commanded to be slain but on what day in what place it was to be dressed in what manner to be eaten And as it is so in Christ's death so likewise in ours Our times are set and fixed the period of our life the circumstance of place all occurrents fore-layd Thus God appoints Moses and Aaron both time and place to die in Thus Elias must now and in such a manner be assumed Thus S. Peter was fore-warned by what manner of death he must glorifie God So Agabus shews S. Paul how he must be bound It must settle our hearts Our lives are in God's book set that time is fixed as was the Exodus of the Israelites the self-same day It must make us resigne up our selves our deaths the whole carriage of them to God's wise disposal 2. It is Locus typicè praefiguratus Hierusalem that was foretold and prefigured as the place of Christ's death This was prefigured in Isaac's Offering on Mount Moriah On this Hill David Offer'd to cease the Plague This place he appointed to build the Temple on There was no Altar we know allowed but this of Hierusalem Here the Passeover was to be slain and eaten Thus the Apostle Heb. xiii 11. The bodies of those beasts whose bloud was brought into the Sanctuary by the High Priest for sin are burnt without the Camp v. 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate It must seal up unto us the fulfilling of all our Redemption Every Circumstance was prefigured and is now accomplished Now was the great Jubilee when Christ dyed now the whole Burnt-Offering was tendred up to God 3. It is Locus moraliter praefigurans Ecclesiam Christ must die at Hierusalem that is his death it is proper to and effectual for his Church
the hatred of the whole Kingdom was upon him he was a man whose life was imbitter'd with sorrows 'T is one blessed end and issue of afflictions they wean us from the desire of life Prosperity glues us to this life Afflictions loosen us O mors quà m amara How bitter is death when we are at ease O mors quà m jucunda How pleasant is it when we are in torments These minores mortes fit us for the great Death S. Paul's fightings with beasts at Ephesus made him willing to grapple with this When the soul of man finds no footing on outward things then it wishes it had the wings of a Dove that it might fly away and be at rest Happy afflictions that fit us for death 2. Grief for the miseries of the Church That goes nearer In private sufferings a Christian can be more contented when it goes well with the publick but if the Church lies under misery that makes an Elias to call for death Old Eli who digested well enough his private sorrow yet when the Ark was taken He fell off from the seat backward and he died The Saints are loth to see evil days to outlive the prosperity of Gods people The Lord shall make thee see Ierusalem in prosperity all thy days 3. Sensus impotentiae An apprehension of an inability to do any more good Elias was tired and wearied-out with the gain-sayings of Idolaters he had conflicted with their obstinacy Ahab is hardned Iezabel enraged Baal restored Gods Prophets are persecuted he sees no success of all his pains he is weary of his life As the soul in the body if it be hindred of action it forsakes the body presently so the spirit of Elias finding he could not prevail it desires to relinquish an ungrateful world and to retire to Heaven 4. Praegustus coeli The anticipation and feeling of those joyes of that rest and bliss whetts the appetite of Elias to desire possession and fruition of them If there be so much comfort in lumine Prophetiae how much more is there in lumine Gloriae If Mount Carmel and the Visions there be so ravishing what is Gods high and holy Mountain and those Revelations No question Saint Paul's rapture bred in him an high measure of heavenly-mindedness If the assistance of one Angel feeding the Prophet was so ravishing what will be the society of innumerable Angels If Communion with God upon Earth be so gladsome how unspeakable will Communion in Heaven be Si bonus es Domine animae quaerenti quanto magis invenienti These were the grounds and occasions of Elias his willingness to die But 3. What evidences of this willingness to die will appear in Gods children and what is the strength and power of it 1. It will appear in encouraging them against the forethoughts of death the thoughts of death are not ghastly to them Their frequent meditations and desires of it make them acquainted with it and familiar to them Nemo timet facere quod se novit benè didicisse Gerson 2. It will free them from dismayedness at the approach of death make them willing to entertain it Gods calling them to death they presently hear Non clamores tantum sed susurros divinos statim percipiunt The very beckning of Gods hand makes them hasten to him It was no more 'twixt Moses and God but Go up and die Thus Saint Paul tell him of bonds I care not for death saith he 3. It will bear them out in the conflict and onset of death Makes a Christian smile at the face of it How peaceably died Iacob Aaron Moses and Simeon As Saint Bernard of Christs yielding up the Ghost Quis tam facilè quando vult dormivit 4. It makes them triumph over the most tormenting and cruel deaths The three Nobles in Daniel slighted the furnace Martyrs kissed the stake they would not accept of deliverance like valiant Souldiers that are desirous to be put upon desperate Services That 's the first Optat Elias wishes to dye so willing is he to it II. Orat He makes his prayer that he may die That imports more 1. Prayer is a deliberate desire Sudden wishes vanish and die in us Many have some pangs of mortification and leaving the world as Balaam had but would be loth God should take them at their word like him in the Fable No Elias and a Saint goes further it is their deliberate wish All things considered they judg it best for them they exercise their hearts towards it waiting with Iob groaning with S. Paul begging with Simeon their dissolution 2. Prayer it is a religious desire a matter of devotion and holy supplication tendred to God framed into their prayer A natural man or a wicked man may have wishes to die and deliberations So had Achitophel and Iudas but they presented not these desires in prayers to God The Saints die like Ioab at the horns of the Altar by prayer sacrificing their lives to God like old Simeon brought by the Spirit into the Temple and there praying for death 3. Prayer it is a restrained desire Prayer extends the will but restrains the power He is willing to die Oh that I had wings like a Dove but is not the disposer of his life to part with it at pleasure Were our lives our own we need not beg leave of God to lay them aside His Petition 't is a real Confession that our time is in Gods hand not in our own We may be waiters and suiters and in desires hastners but not executioners of our own death As Gregory saith we must like Elias be in ore speluncae or in ostio Tabernaculi with Abraham ready to receive death not to hasten it to us In preparation we must hasten not in execution Our hastning must not prevent Gods coming Hastening to the coming of our Lord Iesus 2 Pet. iii. 12. not before his coming That 's the second Orat. III. Resignat Take away my life it is an act of resignation He directs and tenders and resigns it up to him and that upon divers Reasons 1. Ob jus dominii He yields up his life to God as the Lord of it No man lives to himself and no man dies to himself whether we live we live to the Lord whether we die we die to him whether therefore we live or die we are the Lords Rom. xiv 7. placed here in our stations The issues of life belong unto him We are not Masters of our time or life David served his time according to the counsel of God Old Simeon begs his dismission 2. Ob fidem depositi He commits his life to be kept in the hands of God The Saints in their death do not utterly relinquish and for ever depart with life but they depositate and intrust God with it Thus Tertullian Our life is in deposito apud Deum per fidelissimum sequestrem Dei hominum Iesum Christum Those things that I have committed to him he will keep Our lives
of their Faith 1. An Intendment of Confirmation Before they confessed and believed And now again their faith is miraculously confirmed and ratified It is Gods gracious course thus to â—…port and strengthen the beginnings of a true faith Revelations Visions Miracles Signs from heaven all shall serve for further Confirmation Thus God to Ahaz Ask thee a Sâ—…n of the Lord thy God ask it either in the depth or in the heighâ—… above 〈◊〉 vii 11. If it be true faith he will make it stronger He is alwayes watering this grain of Mustard-seed Thus to Nathaneel Ioh. i. 50 51. Believest thou because I said unto thee I saw thee under the Fig-tree Thou shalt see greater things than these Ye shall see heaven open and the Angels of God ascending and descending upon the Son of man 2. An Intendment of Remuneration This faithful Confession is honoured and rewarded with an evident Revelation a glorious Vision This is the method of Gods dealing with his children The ground of faith is not sight and reason and evidence but the reward of faith is evidence and clearness of full Representation Christians are called 〈◊〉 〈◊〉 non Rationales Aug. That is the duty of faith but the issâ—… and end of it what is that It shall end in Vision Then we shall see him as he is First faith looks upon his back-parts and covers its face as Elias in the cave then it is advanced to see him face to face as Elias on the Mount To believe because we see it is the weakness of faith but to see because we believe it is the honour of faith Aliud est videndo credere aliud credendo videre After these sayings That 2. Is Post mortis praedictionem vers 22. The Son of man must suffer many things and be rejected of the Elders and Chief Priests and Scribes and be slain After that saying then he was Transfigured he shewed his Glory And so it carries with it these Intimations 1. Quod non ex infirmitate moriturus That he was not to dye out of Infirmity He who can thus at pleasure assume a state of Immortality hath no inward necessity to dye It was not necessity of nature but dispensation of grace that exposed him to death Non impotenter sed potenter mortuus est As Moses dyed not of weakness His eye was not dim nor his natural force abated Deut. xxxiv 7. but upon special order So dyed Christ. As Sampson it was his strength not his weakness that ended him So Christ he dyed Clamore magno non singultu He did not exspire with a sigh or a groan but when he had cried with a loud voyce he yielded up the ghost Matth. xxvii 50. 2. Quod non ex vi externa That he did not dye from any external violence He who hath the title of the Lord of life and can assume to himself Impassibility What violence can assault or annoy him No man taketh away my life from me but I lay it down of my self I have power to lay it down and I have power to take it again Ioh. x. 18. He who can Pertransire per medium eorum pass through the midst of them and go his way Luk. iv 30. sure his death is not enforced but assumed 3. Quod non ex odio paterno That he did not dye because his Father hated him It may be it shall be said God hath forsaken him His Fathers displeasure exposes him No that scandal is prevented by this glorious Manifestation of himself He is by an Oracle from heaven honour'd and acknowledg'd the Son of his Fathers love 4. After his Death is foretold his Glory is discovered That intimates the Order and Entrance and Passage into his Kingdom He did not pass à deliciis ad delicias No but first he must suffer and then be glorified Ought not Christ to have suffer'd these things and then to enter into his glory Luk. xxiv 26. First Mount Calvary must be ascended then Tabor and Olivet Post fel favum He must tast the gall of his Passion then after he shall tast the honey-comb of the sweetness of Exaltation 3. Is Post Resurrectionis Intimationem vers 22. He must be raised the third day After that saying then he was Transfigured And so it reflects upon that saying in a double notion 1. Ut ostenderet possibilitatem Resurrectionis He who can make his body thus radiant and resplendent transform it into such Glory Why should we judge it impossible or difficult to revive and raise it Why should we judge it impossible saith S. Paul for God to raise the dead Acts xxvi 8. He hath power to lay it down and power to take it up again Necesse est Spiritui restituatur Templum suum Look upon Mount Tabor and this Transfiguration and then go to Golgotha and doubt not of a Resurrection 2. Ut monstraret Modum The glory of this Transfiguration shews the glory of his Resurrection It was Praeludium Resurrectionis Dominicae It shall not onely be a bare recovery of life but an advancing of it S. Paul calls it His glorious Body The High Priest Iosedeck his vile garments are taken from him and precious garments are given unto him Consider the glory of this Transfiguration and then doubt not of the Immortality Impassibility Agility Clarity of the Resurrection 4. Is Post Crucis Impositionem vers 23 24. If any man will come after me let him deny himself and take up his Cross daily and follow me Taking up the Cross losing of their lives for him After these sayings then he was Transfigured So it imports a seasonable Consolation They must endure the Cross part with life sad tydings an hard saying Who can bear it These are things dreadful to flesh and bloud Ay but stay a while and see him and his servants in glory that will sweeten all He purposely gives them a glimpse and view and tast of that glory that shall attend their sufferings Look upon thy sufferings and thy spirit may droop but get up into this Mountain of glory see those Crowns and Scepters and White Robes and then you will be encouraged These light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory 2 Cor. iv 17. Thus Christ sweetly enterchanges his dealings with his servants 1. Having put them into the sad meditation of his Death he shews them his Glory 2. Having rejoyced them with that then he allayes it with the remembrance of his Death again reminds them of his Passion 5. Is Post Gloriae Promisionem vers 24. He tells them hereafter they shall save their lives at his coming in Glory After that saying he is Transfigured So it is F 〈…〉 Glorie Representatio He puts them not off to future expectations and reversions Totum id quod Christiani sumus spes est sayes hard to some mens faith Ay but he gives them in present a glimpse of glory These first fruits and preludes of
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
the Scripture then this of Iob's He speaks like an Apostle rather then a Prophet O virum ante Evangelium 〈◊〉 With Thomas he puts his hand into Christs side he holds and embraces him and then his Faith worships and adores his Redeemer My Lord and my God 2. And then there is another Excellency that commends it the date of Antiquity They all agree that Moses was the Pen-man of this Book Iob lived in Moses his time or before him St. Chrysostome reckons him the fourth from Esau. So timely a Prophesie of our Saviours Death and Resurrection 't is a rare Monument S. Peter tells us that Christs Resurrection was the Purchase of our Inheritance Now in matters of Inheritance the ancientest Deeds and Conveyances are alwayes the best Here is a Court-roll written by Moses the first Pen-man that God ever imployed and here is a Copy taken up by Iob one of the Primitive Saints and by him conveyed to the Church for ever It was a matter of debasement to S. Paul that he had Posthumam fidem Resurrectionis Last of all he was seen of me as born out of due time 1 Cor. xv Contrary 't is a great Dignity to Iob that he is Primogenitus Fidei First of all he was seen by him His Faith hath the Birth-right of all the Saints in the Old Scripture It was the high praise of those good women in the Gospel that they rose early to go to the Sepulchre Iob's Faith out-strips them all carries him betimes to the grave of Christ he believes and confesses his Resurrection The words then they set out unto us a lively Profession of Iob's Faith Iob indeed is propounded to us as a pattern of patience Iam. v. Ye have heard of the patience of Iob And it was most remarkable But yet patience it is not an original virtue but springs and arises from some other Grace 'T is Filia Fidel the Daughter of Faith Rom. v. It flowes from Faith Would you know what made Iob so patient in all his affâ—…ictions Here is the Mother and Breeder and Supporter of his Patience his Faith of a Redemption and a Resurrection made him endure all I should utterly have fainted but that I believe to see the goodness of the Lord in the land of the Living saith David Psal. cxvi So should Iob his Faith kept him from fainting Nay not onely so saith S. Paul Rom. v. but by virtue of true Faith We glory in Tribulations It makes Iob endure them chearfully comfortably and even to glory in them So then let us a little vary the Apostle's Expression and say We have heard of the Faith of Iob. He makes a double Profession of it in the Text 1. Here is his Belief concerning Christ. Then 2. Here is his Belief and Confidence concerning himself First his Profession concerning Christ. Wherein three things are observable all of them requisite in a right Believer 1. Here is Salvificum Objectum the 〈◊〉 Object of his Faith that 's Christ in three main Articles of Faith to be believed 1. Quod Redemptor that he was his Redeemer 2. Quod Vivit that his Redeemer was dead and is alive again that 's Christs Resurrection 3. Quod Iâ—…dicabit he believes that he shall appear again at the last day to judge the quick and the dead He hath redeemed me He rose again for me He shall judge and absolve and give sentence for me That 's the first thing considerable the Matter and Object of his Faith 2. In his Profession here is the Act of his Faith and that is strong and lively full of 〈◊〉 He staggers not through unbelief but is fully perswaded of it It is Scio I know it and I am well assured of it And then 3. Here is Appropriatio Fidei his Personal Interest that he claims in Christ and in all his benefits in Meus he is Mine died and rose again and will come at the latter day for my good and benefit He contents not himself with a Catholique Profession of these Truths in general but possesses himself of them makes them his own by a close application I. See the Object of Iob's Faith that is 1. Christ a Redeemer 2. Christ alive from the dead 3. Christs appearing again at the last day These three are the stayes and props of his hope the supporters of his comfort And briefly take a double view of them 1. In reference to Iob who makes this holy Profession 2. View them in themselves 1. Iob's Faith acknowledges Christ his Redeemer Raiser Judge It was the Faith which he lived by And the Excellency of this Profession will appear if we take notice of Iob in three Considerations 1. Iob a Patriarch one long before the Gospel was revealed In the first and primitive times of the Church he speaks of Christ fastens upon him and comforts himself in him 1. It is the great Efficacie of our Saviours Mediation the virtue of it was operative in all differences of time It was effectual and soveraign at the greatest distance It comforted Iob it rejoyced Abraham nay it recovered Adam The Arrians blasphemy of his Deity 't is as false also of his Mediatorious Efficacie Tempus fuit quando non fuit No he was yesterday and to day and the same for ever Chrysostome puts this difference 'twixt the Sacrifices of Christ and of those under the Law They were renew'd and oftentimes offer'd Christ died but once and found Eternal Redemption They were like weak plaisters shifted and changed every day Christs Bloud was Efficax pharmacum quod semel impositum semper sanat By one offering of himself he hath perfected for ever all them that are sanctified Heb. x. 2. It is the great Excellency of our Christian Faith that the Church before Christ received and embraced it The Prophets as well as the Apostles they all saw his Glory and spake of him They who went before as well as they who came after all sung Hosanna to this Son of David The Gospel it is of greatest Antiquity The Law saith S. Paul came in afterwards The Gospel hath the Birth-right it put forth the hand first The skarlet thred dip'd in Christs bloud testifies for it though the Law took place for a time and seem'd to be elder 'T is a great support for our Faith that we believe in him whom all the Saints and Patriarchs rested on Thus S. Paul takes off the scandal of novelty which the Jews cast on the Gospel Acts xxvi I am judg'd for the hope of the Promise made by God to our Fathers Why should it be thought a thing incredible to you that God should raise the dead It was this day that Abraham desired to see and he saw it and was glad That day say some was the day of the Resurrection Then when he offerr'd up Isaac Accounting that God was able to raise him up from the dead from whence he received him in a figure The mysterie of this day Abraham rejoyced in That 's the
for as we ought but the Spirit it self maketh Intercession for us Rom. viii 26. God bids Solomon ask what he would but withall inspires him with such a prayer as should find acceptance 3. A third thing observable is the Reality and Efficacie of this proffer What shall I do for thee There is Substance and Reality in that word Alas What can Elijah do For temporal blessings he was to seek himself for spiritual they are the immediate dispensations of God himself True and yet he calls it a Doing and Giving Faith reckons upon Prayers and Intercessions it makes according to the will of God as if they were real and full Donations is as sure to obtain them as if it were already put into the possession of them See this in Isaac's benediction and blessing of Iacob Gen. xxvii 37. Behold I have made him thy lord and all his brethren have I given to him for servants and with corn and wine have I sustained him How did he this vers 28. He said God give it thee God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine A faithful Prayer it is as good as an actual Donation Thus S. Paul 2 Cor. vi 10. As poor yet making many rich as having nothing and yet possessing and bestowing all things Oratio 't is promâ—… 〈◊〉 It is set over all Gods Store-houses They under God are the true Benefactours that are to God most religious suiters and petitioners Here is a way by which the poorest may be beneficial give make rich Prize these Prayers especially the Prayers of those whom God hath appointed to bless in his name 4. A fourth thing observable is the Wisdom and Order of this proffer He will have him ask it before he gives it Though Gods grace be never so free yet he requires that we should crave it of him There is one blessing that God gives unask'd and that is the grace of Asking After-graces are given when we pray onely he prevents us with the grace of Prayer God is found of them that sought not for him Isai. lxv 1. to wit by giving them the grace to seek for him We must not look for his Spirit to enter into us sleeping or without thinking of it Ask and it shall be given you Seek and you shall find Knock and it shall be opened unto you Matth. vii 7. Your heavenly Father will give the holy Spirit to them that ask him Luke xi 13. The Well of Grace is deep but Oratio 't is situla gratiae the Bucket without which there is no drawing up any water of Grace Happy we who may have Grace for asking Wretched we who will not ask when we may have it We have done with the Substance of Elijah's proffer Come we now II. To the Circumstance of time Before I be taken from thee Before I be taken from thee beg what thou wilt 1. Observe Elijah being to leave the world his thoughts are for after-succession that he may leave a Prophet in the Church of God he will not leave the Church unfurnished the people of God unprovided for Oh! The Saints of God are solicitous not onely for the present age wherein they live but forecast for succession that the worship of God may survive them and that after-posterities may be converted Moses how doth he pray for a Leader after him Numb xxvii 16 17. Let the Lord the God of the spirits of all flesh set a man over the Congregation which may go out before them and may go in before them and which may lead them out and which may bring them in that the Congregation of the Lord be not as Sheep which have no Shepheard How doth S. Paul charge the Churches for things after his death Acts xx S. Peter being to dye fore-warns the Elders 2 Pet. i. How wicked are they who so they may see peace and prosperity in their dayes little care what may befall the Church in succeeding generations Good David though he was forbid to build the Temple yet how did he store up for Solomons Temple 1 Chron. xxii Oh! we enjoy the worship and service of God and now stand by the care of others let us not be wanting in our cares and prayers that a perpetual service may be offered by those who shall live after us til the coming of Iesus Christ to Judgment 2. Observe he provides for the enabling of Elisha He did not onely anoint him but now furnishes him being himself to dye and to leave the world Flesh and Bloud would have thought Let him be imperfect and deficient they will wish me again his defects will be a foil for my excellencies An unworthy Successour commends his Predecessour Oh no He desires to empty out all his Graces into Elisha and rejoyced to see an Elisha so able to succeed him The Nobles prayed 1 King i. 37. The Lord make the Throne of Solomon greater then the Throne of King David yet there was no jealousie in David Glad they are that the Graces in their Successours may obscure them that they may not be missed 3. Observe Elijah is now most forward and ready to do good when he is to depart and to leave this world Saints though they are alwayes desirous to do good yet at their death oh then they are more abundant in all holy desires of doing good Full of blessing they are alwayes but at their leaving the world then they deal their benedictions more plentifully about them So did Moses in his Song so dealt Isaac and Iacob and so did Elisha deal with the King of Israel Christ with his Disciples on mount Olivet S. Peter when he was to lay down his Tabernacle Oh then all Graces are most pregnant their Faith their Repentance their Hope their Prayers their Blessings Counsels Reproofs they will take their fill of them The box of Oyntment when it is broken fills the house with the smell They love to be sacrificed upon the service of the Church S. Paul leaving the Ephesians preached till midnight imparts all to them 4. Observe he saith Ask of me before I be taken from thee Had Elijah been of the Faith of Rome there had been no need of this limitation nay rather Ask of me and invocate and pray to me after I am in heaven there I shall sue for thee call then upon me No such matter If we will make use of Elijah do it now We may use reverend compellations now not tender religious supplications thither Heb. xii 23. Ye are come to the spirits of just men made perfect and to Iesus the Mediatour of the New Covenant they are not Mediatours Ioseph desired the Butler to remember him but he forgat him It was the pious meditation of S. Augustine upon those words of the Psalmist Psal. oxxiii 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a Maiden unto the hand of her Mistriss so our eyes
Religion no impertinent things to them but they were trained up in the knowledge of God and duties of Religion and esteemed it a main part of their duty to be conversant in it The Worship of God is not peculiar to any one sort of men as prophane men think it Let Church-men mind the Duties of the Church let them attend the Worship of God that live by it No Piety is a common duty binding every State Order and Condition of men to a constant performance 2. The season and age of the Church in which this Worship was performed makes it more exemplary 1. It was not in the time and state of Innocency before the Fall but it was after man-kind had sinned and that 's one Condition 2. It was after Christ and his Gospel was promised and preached to man-kind and so for the substance this Worship was Evangelical and instructs us Christians and 3. As it was after the Fall so it was before the Law of Moses not meerly Ritual and Ceremonial and peculiar to one people but practised under the Law of Nature undertaken by these two Patriarchs and so may serve for a direction to all mankind after them 3. This Story 't is the more memorable and worthy of our consideration as carrying with it an intimation of three things observable 1. This Story shews us Antiquitatem Ecclesiae the venerable antiquity and old-age of the Church and Worship of God It appears by this story that Religion is no late upstart invention set up in world by some politick men to keep people in awe as Atheists judg of it We cannot say of it Tempus erat quando non erat From the beginning it was not so No the Church is as old as the World Religion is of the same date and standing with the Creation God imprinted the sense of Religion into the heart of Adam and this print was not fully defaced by his fall And God renewed and restored it soon again established a Church presently instituted a Religion and Worship of himself Of all other sins Atheism is of a later-birth We read of Lust and Cruelty and Bloud-shed soon after the Creation but not of Atheism The Devil could not so soon quench the knowledge of God out of the minds of men No Creation and Religion the World and the Church are both Twins of the same continuance And the one was the end of the other God made the world not only for us to live and labour in but to worship and adore him in it The world was not onely intended to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Work-house onely but an House of Prayer That 's the first thing observable 2. This Story shews us Mixturam Ecclesiae the mixed temper and composition of the Church even from the beginning Cain and Abel are here the Church Representative And who were they Indeed both worshippers of God in outward profession but yet Cain was a false-hearted unfound hypocritical man a wicked ungodly man under the mask of Religion Observe as there was never any time when there was not a Church so there was never any Church free from this mixture of good and bad of sound substantial Christians and false-hearted professors Adhuc Arca continet Corvum Columbam Aug. Ep. 145. Clean and unclean birds the Dove and the Raven are both in the Ark and house of God Those holy families of the Patriarchs were so many Churches the speech of S. Paul agrees to them The Church that is in their house yet in these holy Families you may find this mixture of good and bad In Adam's Family there was holy Abel and wicked Cain in Noah's Family there was blessed Sem and cursed Cham in Abraham's Family there was devout Isaac and ungodly Ishmael in Isaac's Family there was religious Iacob and profane Esau yea in Christ's own Family there was a Iudas a Son of perdition In this Net of the Church there are fish good and bad Matth. xiii 47. In this Field of the Church there grows Wheat and Tares Matth. xiii 38. In this Floor of the Church there is good corn and chaff Matth. iii. There must be Agri concretio before there be Messis discretio Aug. We must stay till the day of purging and winnowing comes the day of separation shall sever the Goats from the Sheep till then they feed together in the same Pasture and make up one visible Flock Before that day come he who would be free from the society of wicked men must go out of the Church and out of the world too 3. This Story shews us Discordias Ecclesiae It lets us see the fruits and success of quarrels and discontents that arise about matters of Religion and Worship of God Here are two brothers of a near and dear relation Twins they were as some conceive them both of the same birth and yet see here a discontent arises in point of God's Worship Abel's worship is allowed Cains disallowed by God and that works an alienation in Cain from his brother Abel Yea more then so it works a bitter hatred and opposition it breaks out to murther Difference and dissentions in matters of Religion and Worship of God are of all others most outragious and deadly If the Israelites espy an Altar erected as they conceive against their Altar they arm themselves presently to make a warr with their brethren Iosh. xxii These quarrels will make the Father betray the Son and the Son the Father Brother shall betray brother to death Mark xiii 12. O differences in Religion are of most dangerous consequence What said Moses to Pharaoh Shall we safice the abomination of the Egyptians and will they not stone us Exod. viii 26. When one mans Religion is another mans Abomination it will beget bitter envies and strife and bring confusion and every evil work as S. Iames speaks Chap. iii. 16. For the words themselves they set out unto us a solemn Service and Worship of God performed by these two brethren Cain and Abel And in it observe these two things 1. Is the Performance of the Worship Vers. 3. They both brought their Offerings to the Altar of God then 2. Is the Success of this their service and worship what acceptance it found with God that is expressed in vers 4. and 5. God respected Abels sacrifice but to Cains oblation he gave no regard First The Performance of this Service is considerable 1. In the circumstance of time when it was tendered that 's said to be In process of time 2. 'T is considerable in the substance of their Service I. It was In process of time And this circumstance of time thus expressed admits of a double construction 1. It may be taken indefinitely In process of time that is after many days so some understand it after much time had passed over their heads many revolutions then they sacrificed And so it shews us Lentum progressum Religionis the leisurely slow
branches it self into manifold members so here is multiplicitas donorum the Spirit diffuses it self into manifold gifts Effundam Spiritum meum not a drop or two but a plentiful showre of all kind of graces here are healings languages miracles and all comprised in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kind of graces That 's the first Varietas donorum Plenty and variety 2. A second thing remarkable in the body is disparitas membrorum all are not alike useful none equally beautiful so here is disparitas donorum This holy body herein is like to that abominable image in Daniel The arms of silver the thighs of brass the legs of clay and mean composure The graces of the Spirit though none are superfluous yet some are more useful and of special Improvement That 's included in the other branch of my Text in this Comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the second choice and disparity 3. A third thing in the body is Excellentia unius membri some one hath the preheminenoy above the rest is more vital and useful more beautiful and comely like that Head of gold Dan. ii 32. So here is Excellentia doni that 's in the first and chiefest branch of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul preferrs Charity before Faith and Hope and all other Graces That 's the third thing observable Preheminence and Excellency The Words are the Apostle's direction for a fitting enablement to the work of the Ministery and it consists upon three Particulars 1. Here are tria objecta the Apostle propounds and commends to them three Objects 1. Charity 2. Spiritual Gifts 3. Prophecy 2. Here are tres actus three acts he preswades them to tending to these objects 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Prosecution 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Emulation The next is implied in 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that is Eligite an act of Choice and Election 3. Here are tres gradus he orders them into three degrees answerable to their true worth and opposite to the erroneous esteem of these Corinthians Amongst these three Charity Spiritual Gifts Prophecy they did set the chiefest price and most doted upon the least profitable Miracles and Languages All would speak Tongues and work Miracles but little account was made of Prophecy Like those Sons of Sceva Acts xix they would work miracles themselves leave preaching to others We adjure you by Iesus whom Paul preacheth And even those who did prophesie did it in strife and much contention puffing up themselves not building up others All their gifts were void of Charity no thought had of that The Apostle inverts this order like the Master of the Feast Luke xiv displaces those that had got the highest room preferrs the lowest sets Charity in the first place Follow after Charity next after it preferrs Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaves the third and last room to Tongues and languages Thus as Christ in the raising of Iairus his daughter to life so S. Paul at Corinth in the converting of a sinner 1. He puts out the Minstrels an unlikely means to recover life again displaces Languages which S. Paul Vers. 7. compares to Minstrels a dead sound of piping and harping Then 2. He brings in Prophecy that is a quickning word like Christs word to the Damosel that fetches her to life again Then 3. He brings in Charity like the Parents of the Damosel to feed and nourish her that feeds and maintains and strengthens her Come we to the First Object Charity that is the principal and the chiefest Grace and the Observation hence is briefly this that Charity and Compassion to the Church of Christ above all other graces is a principal gift required in a Minister Look upon Aaron the High Priest in his holy attire and then ask David the morality of all that Ceremony As the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garment Psal. cxxxiii 2. without which it was death to serve in the Temple so comely and necessary in the office of a Minister is charity and compassion to the Church of God S. Paul preferrs it before faith and hope and all other graces Though not for personal and private use yet for service and benefit to the Church of God it exceeds them all 'T is a fundamental preparative and disposition for all other graces and enablements and that in these three respects 1. Ut habeat It fits and enables him for the receipt and obtaining of them In this case it is with the working of the Spirit as with his Being As naturally he proceeds per modum amoris so graciously he inspires and sanctifies per modum charitatis Multa remissa many sins forgiven because she loved much and so multa concessa many graces infused if we love much This was represented in the first effusion of the Holy Ghost The Apostles were in one house and in one mind in a charitable union and then they received those cloven tongues Of which S. Aug. speaks alluding to those two descents of the Holy Ghost they had first Spiritum unitum in columba before divisum in linguis He descended in the appearance of a Dove the Emblem of Charity after that In linguis divisis in tongues and languages They were together in one mind and in one house combined in charity As Origen observs of Iob's children Mark saith he their charitable affection Satan could sooner kill them all together then by any breach of love make them fall out and live asunder This Chrysostom notes in S. Paul's Conversion and Call to the Ministery God observed his zealous affection to the Synagogue how strongly he loved his Mother-Church Christ would especially gain him to his service As a Captain who sees in his enemies Camp a valiant and resolute Souldier for the good of his Country labours by all means to work him on his side and furnishes him with his choisest armour so God calls S. Paul and enables him with his richest graces That 's the first thing observable Ut habeat it fits and enables him for all other graces 2. Ut Ecclesiae habeat When they are infused Charity stirrs them up and improves them to the use and advantage of the Church of Christ. Other gifts without charity rest in the person into whom they are infused charity disperses and conveys them to others See this express'd in S. Paul's Similitude The whole body is compacted by that which every joynt supplies and makes an increase of the body unto the edifying of it self in love Other graces without charity as meat received into the body without the natural warmth lies clogging the stomach but Charity like the vital heat concocts and conveys them to every member it makes a supply to every part Eph. iv 16. That 's the reason that of all other graces God requires our charity to be bestowed on his Church