of it He that raised up Christ from the dead shall quicken your mortal bodies That is God the Father he will be the Author of our Resurrection Divers Reasons and Congruities there are for this truth 1. The first Founder of life must be the Repairer and Restorer of it to us As he first breathed life into us so he will send forth his Spirit and renew us and recall us back again The interest he hath in us by our Creation gives him the right to atcheive our Resurrection Iob observed that chap. xiv 14 15. If a man die shall he live again Yes yes Thou shalt call and I will answer thee thou wilt have a desire to the work of thine hands That hand which created us shall again raise and restore us Mine own I will bring back again Psal. lxviii 22. 2. The soul in death returns to him that gave it It is in his hand and power and custody and so none but he can return it into the body and re-unite it Dives in Hell confessed this truth Father Abraham send Lazarus to my brethren He hath the keys of hell and of death and of all the Chambers of the grave Rev. i. 18. 3. He is the Restorer of life in the Resurrection as being the supreme Disposer of all Rewards and Honours and Retributions As the King is the Fountain of all civil Dignity and Honour and he must dispense it so all the Dispensations of Glory are at his disposal The Preferments in Heaven are given to them for whom they are prepared by the Father Matth. xx 23. Now this Author of our Resurrection is specified not barely by the mention of his name or person but represented under an expression of much hope and assurance He that raised Christ from the dead that gives footing and fastning to our faith that he will raise us also That great work makes our Resurrection possible and hopeful and certain too There are many Praeludia Resurrectionis many miraculous works in Scripture that did sweetly prefigure our Resurrection but none like this of raising Christ. 1. Enoch's Translation that he saw not death Gen. v. 24. God delivered him from the power and possession of death That which was to him Gratia praeveniens shall be to us Gratia subvenieus He who exempted him from death can rescue us 2. Elijah's Rapture and Assumption in a fiery Chariot he likewise was exempted from the necessity of death his exaltation was a type of our resurrection 3. Aaron's Rod a dry dead piece of wood made to bud and flourish and bring forth ripe fruit that argues a possibility that we shall revive and renew our strength again 4. The Garments of the Israelites for forty years though used and worn yet decayed not He who can preserve our Garments from wearing out sure he can preserve our Bodies from perishing 5. The three Children cast into a fiery Furnace yet preserved no smell of fire was upon them that 's a great assurance that the Furnace of the Grave shall restore us to Incorruption 6. Ionas cast up again when the Whale had swallowed him the Prophet slain by the Lion but yet not devoured by him both Praedae suae custodes and hopeful and comfortable Assurances of our Resurrection All these are sweet Resemblances and Arguments of our rising again but none like this He that raised Christ from the dead shall Christ's Resurrection 1. Argues ours possible S. Paul argues strongly from it If Christ be risen again how say some that there is no Resurrection 2. It makes ours probable and easie Death is now vanquish'd by Christs Resurrection When the Prison door is set open it is easie to escape 3. It makes ours necessary If the Head be risen the Members must follow after Christus non potest habere membra damnata The living Head must not be united to dead Members We have seen the Author Thirdly What is the Action He shall quicken our mortal bodies Mortal bodies Why not Our dead bodies That seems to be more Mortuum sounds more then mortale No purposely the Apostle uses this expression in this point of the Resurrection Mortale is a great deal more then â—…ortuum To be raised à Mortalitate is a great deal more then to be raised à Morte It expresses three Excellencies of our Christian Resurrection 1. It frees us à possibilitate mortis it takes away the necessity nay more then so the possibility of death Death shall have no more dominion over us Not onely death shall be swallow'd up in victory 1 Cor. xv but mortality shall be swallow'd up of life 2 Cor. v. 4. Our Resurrection shall be according to the power of an endless life as the Apostle speaks This Resurrection far exceeds the Resurrection of Lazarus and those others in Scripture They were rais'd à morte but not à mortalitate The fit was rather removed then the disease cured 'T is a rule they have Qui comitialem morbum habent nè quidem diebus quibus morbo vacant sani dicuntur They who are troubled with the falling-sickness upon their good dayes are not counted whole Now Mortalitas it is Morbus caducus our Resurrection cures us of that the core of death is consumed the root and fibrae of death all stub'd up Nay our Resurrection sets us in an Immortality beyond that of Adam He was endued with an Immortality but not like this of ours As was his liberty from sin so was his immortality and freedom from death Prima libertas fuit non peccare and so Prima immortalitas was posse non mori He might not have sinned that was his Liberty he might not have died that was his Immortality But the liberty from sin in heaven is Non posse peccare there they cannot sin so is our immortality Non posse mori that we cannot die it takes away possibilitatâ—…m mortis 2. This Expression of quickning our mortal bodies it brings with it a second excellency a freedom from infirmities diseases and weaknesses they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprowts that grow from this root of death It will free us from all the sad sequels of mortality No infirmity or deformity or indecency no pains or diseases Lame Mephibosheth shall leap blind Isaâ—…c shall see clearly and ulcerous Lazarus shall be whole and sound 3. It brings a third Excellency it will free us à miseria Miseries and afflictions and vexations they are the concomitants of our mortality this resurrection shall exempt us from them too Saint Iohn assures us of it Rev. xxi 4. God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying nor any more pain all these are passed by I come Fourthly To the last thing that is the ground and reason of all Because his Spirit dwells in you The inhabitation of God's Spirit that 's the ground of our Resurrection And the force and evidence of this reason may be deduced into these
a force to appropriate and make Christ our own Without this a general remote belief would have been cold comfort He loved Me and gave himself for Me saith S. Paul What saith S. Chrysostom Did Christ dye onely for S. Paul No Non excludit sed appropriat He excludes not others but he will secure himself This word Meus doth facere Deum possessionem nostram saith S. Augustine in Psal. xxxii make God our own It is the ligature and joynt of Faith that incorporates us into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it glues us to the Lord and makes us one Spirit with him Iob in his Scio did not glance but fix upon him here in Meus He uses no light touchings but close embracings My Well-beloved is mine and I am his And again My Well-beloved is as a bundle of Myrrh that lyes betwixt my Breasts A general notional catholick Faith walks in a garden of Myrrh that 's pleasant and delightful but this special Faith that Iob stayes by gathers this Myrrh binds it in a bundle layes it 'twixt his Breasts that 's fragrant and comfortable This application 't is always useful especially when we are in Iob's case Temptations and Afflictions they will make us run to God clasp fast about him Deus Meus Deus Meus in the closest application We have done with the first particular of the Text Iob's Faith of Christs Resurrection Come we now to the Second the faithful Profession he makes of his own That although death had already seiz'd upon him yet he was assur'd he should rise again and be made partaker of a joyful Resurrection That we may take a more full view of this holy Profession and observe the many Excellencies that shew forth themselves in this Faith of his we will reduce all to three observable Particulars 1. Veritas Fidei There we shall see those Truths that are couch'd here in Iob's holy Profession and thence we shall learn the dogmatical part of this sacred mysterie of our Resurrection 2. Pietas Fidei The many Evidences of Piety and Devotion which appears in this Profession of Faith of his Resurrection 3. Beneficium Fidei The many seasonable and useful advantages of his Faith which this holy man found in this Meditation and Profession First observe the several Truths included in this Faith of Iob concerning his own resurrection Reduce them all to these three heads 1. Here is Certitudo resurrectionis propriae He apprehends the truth of his own resurrection with fullest assurance I know it that word of certainty belongs not onely to his Faith of Christs Resurrection but it sets out the confidence he had of his own Christs Resurrection and ours are made two several Articles of our Creed First we believe Christ rose the third day then again we believe the Resurrection of the body that we shall rise also Now Divines observe that which makes several Articles of our Faith are the several difficulties that are in those Articles which we profess to believe Now our resurrection carries with it the shew of some difficulty and improbability that appear not in Christs Resurrection so that a man may yield to the truth of Christs Resurrection and yet stick at ours and doubt and question that 1. Christ was God it was easie for him to raise up himself He had power to lay down his life and power to take it up again at pleasure But Iob and all we are frail and weak creatures when the pit hath shut her mouth upon us how shall we rise again 2. Though Christ were dead and so his soul sever'd from his body yet his God-head and Divinity were still united to it His dead body was the body of the Son of God still supported and sustained by the Deity and so being united to the fountain of life 't is more conceivable that he should revive and live again 3. Christs body in the grave saw no corruption or putrefaction no incineration turn'd not into dust and ashes lay but three dayes in the grave and revived Iob's body and ours shall be eaten with worms turn'd to corruption rotted in the grave many hundred years It is easier then to conceive Christs Resurrection then to believe ours Yet Iob ye see sets his Scio to both I know Christ is risen and notwithstanding all these improbabilities I am sure he speaks it as knowingly I know I shall arise Both Articles must be believed with the same assurance We are told by some that those Truths that concern Christ and the Church in general you may believe firmly and certainly say I know them but for those Truths that concern our selves in particular That Christ hath Redeemed me Sanctified me will Raise me to Life and Glory there is no Scio for them we cannot be sure of them hope well we may but with contrary doubtings and suspitions No in all Gods Promises Faith must labour to work out assurance Quod propter Deum creditur aequalitèr creditur If God saith Faith assures it self of it It is the infirmity of Faith to doubt not the duty of Faith Then Faith works kindly when to every Truth reveal'd it sets to its Scio. That 's the first Certitudo Fidei 2. Here in this Profession of Iob is Fundatio Resurrectionis the ground and foundation that he layes to his Faith of his own resurrection Why is Iob sure he shall rise again Because he is sure that Christ is risen First he knows Christ is alive then he inferrs I shall live again Our resurrection is founded and built upon Christs Resurrection 'T is that that gives footing and fastning to our Faith Still the Apostle inferrs our resurrection from that of Christs He that raised Christ from the dead shall also quicken your mortal bodies Rom. viii And this Inference 't is good upon three grounds 1. Christs Resurrection 't is Argumentum possibilitatis We may strongly argue from Christs Resurrection to the possibility of ours If God rais'd him the same power can raise us also Tota ratio facti it is Potentia facientis Omnipotency sticks at no difficulty Nay Christs Resurrection argues the possibility of our resurrection and that with advantage Christ underwent a cursed death death was in its full strength when it seized upon him If Christ brake through the Iron-gate clave the Rocks sure then it is possible for us to rise now the gate of Life is set open to us the Rock and Grave-stone roll'd away and removed for us Indeed Christs was a full death so is not ours 1 Thes. iv 14. If we believe that Iesus dyed and rose again them which sleep in Iesus will God bring with him For whether is it easier to say Awake thou that sleepest or Rise from the dead Dost thou doubt of thy resurrection Remember that Iesus was rais'd from the dead and be not faithless but faithful 2. Christs Resurrection 't is a good ground of ours 't is Exeâ—…plum Resurrectionis the exemplary cause of our resurrection He shall
of Scripture the Apostle discourses the state and condition of a Christian. And having in the former part of this Epistle settled the truth of our Justification by the death of Christ now he layes down grounds of comfort against those infirmities and imperfections that Christians find and feel themselves to be subject to 1. He discovers these infirmities chap. vii I know that in me that is in my flesh there dwells no good thing Odi quod sum non sum quod amo Aug. Epist. 106. The good that I would I do not the evil which I would not do that do I. 'T is that which S. Augustine calls Rixa jurgium inter carnem spiritum Hannah and Peninnah under the same roof vexing each other the one provoking the other weeping both disquieting the peace of the soul. And he who is Spiritual like S. Paul will heed and observe them have his eye upon his thoughts and inward inclinations The Naturalists say that man hath two muscles in his eyes more then other creatures that make him look upward A Christian hath two more to make him look inward to search and descry the stirrings of his heart 2. As he discovers them so he bewayls and mourns for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death See the spirit of S. Paul he rejoyces in afflictions but he mourns for corruptions Vers. 35. Quis separabit He defies afflictions the greatest of them But chap. vii 24. he hath another exclamation Quis liberabit He groans under infirmities and corruptions the least of them Ey here is the true mark of a Spiritual man he chooseth affliction rather then iniquity Affliction sits light but sin sits heavy on him Tu nôsti gemitus cordis mei de hacre flumina oculorum meorum saith S. Augustine bewailing but one of his infirmities 3. He finds and layes hold upon help against them Faith represents Christ and his power ready to succour and deliver him I thank God through Iesus Christ my Lord. These infirmities fetch'd tears from S. Paul but yet he doth not weep out the eye of Faith looks up to Christ as to his soveraign Antidote to cure and recover him And then 4. He comforts himself against those many evils that are consequent fruits arising from these infirmities There are three main evils that arise from them 1. These sinful infirmities in themselves have a condemning power in them they deserve in justice no less then the curse of God and eternal damnation Papists and others may sleight these first motions and count them no sins S. Paul judges them damnable Sin is so strong a poyson that the least grain is deadly and the Gospel doth not make them no sins but makes them pardonable As God destroyed not the fiery Serpents but provided a cure and remedy against them in themselves damnable Against this evil consequent S. Paul finds a Consolation vers 1. There is no condemnation to them that are in Christ Iesus that State and Condition brings with it Pardon and Absolution 2. A second evil consequent from these infirmities is that Thraldome and Captivity and Vexation which these remainders of sin bring upon the soul of a Christian. Though he hath his pardon yet his shackles and his bolts are still upon him Though he be freed from the condemning power of these infirmities yet still he suffers encumbrance and vexation from them It is matter of great heaviness to the Saints that they are thus hindred and encumbred that they find such strivings and rebellions in themselves against the law of God that the flesh should resist and oppress the spirit that Hagar should insult over Sarah the bond-woman over the free that Ishmael should over-top Isaac that Esau in the womb of grace should struggle with Iacob that the house of Saul should still be quarrelling with the house of David But against this he comforts himself and others The law of the Spirit hath made us free from the law of sin ye are not in the flesh but in the Spirit vers 9. 3. A third evil is that these infirmities and remainders of sin have a malignant power to make us subject to the law of death Their very being in a Christian is the seed and original of mortality 1. Though sin be pardon'd by the death of Christ 2. Though the dominion and power of it be broken and subdued by the Spirit of Christ yet 3. As long as it remains in us in the least and lowest degree it makes us subject to the power of death Yet against this S. Paul finds a double comfort 1. This subjection to death is not total 't is but half a death the death of the body onely That indeed we are obnoxious to but the soul hath escaped free from the snares of death The body indeed is dead that is subject to death because of sin but the Spirit that is life because of righteousness vers 10. Our chiefest and best part the proper seat of misery or happiness that 's put into a state of spiritual and glorious immortality Fear not that that kills the body and can do no more It is not a total death 2. Even this bodily death to be undergone 't is not perpetual that 's a second comfort It hath a limit of time set to it Death shall not alwayes gnaw upon us in the grave The righteous shall have dominion over Death in the morning Our bodies in the holds of Death are Prisoners of Hope there will be an enlargement Death shall be swallowed up and abolish'd the Power and Spirit of God shall free these mortal bodies bring us like Peter asleep out of the dungeon If the Spirit of him that raised up Iesus from the dead dwell in you The Text then 't is the blessed Assurance and Evidence of a Christians happy Resurrection In it observe these four particulars 1. Is the Condition upon which it is promised and we may expect it If the Spirit of him that raised up Iesus from the dead dwell in you 2. Is the main Cause and Efficient of this our Resurrection 'T is he who raised up Christ from the dead 3. Is the Acting and Performing of it He shall quicken your mortal bodies 4. Is the Ground and Reason of it Because his Spirit dwells in you First for the Condition If. I call it a Condition and yet it carries a threefold force in it I. It hath the force of a Connexion it makes a Connexion with the former priviledges and comforts of a Christian. 1. No condemnation for sin vers 1. that 's one comfort 2. No dominion nor power nor absolute sway of sin that 's a second comfort 3. No total nor final nor utter destruction by sin Death is abolish'd that 's a third comfort It shews us a blessed concatenation and linck of a Christians priviledges Mercy it begins in Pardon and growes and diffuses it self in Grace and never
mystery of his Person that both these Natures should be so strangely and admirably united into one Person that God and Man should be personally one Christ 1. Not by a concord of wills 2. Or by a transfusion of properties 3. Or by assistance of grace but 4. By an inward union and conjunction in Person It is a mysterie that Divines have laboured to express by any possible similitudes and could not do it 2. 'T is Magnum Mysterium This of Christ's Incarnation 't is the grand Mysterie because all other mysteries are subordinate and serviceable to this all sacred truths point at this Truth all like lines meet in this center 'T is the end and drift of all the sacred Prophesies To him give all the Prophets witness Acts x. 43. It was the summe and scope of all their Predictions All the Prophets from Samuel and those that follow after as many as have spoken have foretold his Coming Acts iii. 24. Of this Salvation all the Prophets have enquired and searched diligently He is Abraham's promised Seed Moses his great Prophet Samuel's anointed King Iacob's Shilo Esay's Immanuel Ieremy's Man compassed by a Woman Ezekiel's Shepherd Daniel's Holy One Zachary's Branch Solomon's Lilly David's Lord Malachy's Angel All that prophesied looked at him He is the end and body and substance of all their Rites and Ceremonies He was Abel's Sacrifice Abraham's First-fruits Isaac's Ram Iacob's Ladder Moses his Passover Aaron's Rod the Israelites Rock the Patriarchs Manna David's Tabernacle Solomon's Temple all types and representations of his Incarnation All their Kings were figures of this great King all their Deliverers and Judges types of this great Saviour all their Priests were Ushers to bring in this High-Priest of our profession All the mysteries in Scripture were serviceable to this mystery 3. 'T is Magnum Mysterium 't is a great mysterie far exceeding all mysteries in the world All secrets of nature are but elements and rudiments to this Oracle The learnedst men that can search into all natural knowledge stand gazing at this and cry out How can this thing be All mysteries of States they are but meer follies and dotages to this Wisdom The vanquishing of Satan What victory like this The birth of God What Prince's nativity so honourable The laws of the Church the heavenly Oracles What laws so righteous The priviledges of the Gospel What Prerogatives Charters Liberties so ample Other Kings saith S. Chrysostom they govern the bodies this King reigns in the souls of men Other Kings fight with bodily weapons this King with spiritual Other Kings fight against Barbarians Christ against Devils All subtilties of Art but meer daubings and botcheries to this great mysterie That Art can tame Lyons lead about Tygers How do we wonder at this This Mysterie here can change and alter brutish savage barbarous men reduce them to all sobriety and moderation Christs Incarnation shall make the Wolf dwell with the Lamb and the Leopard lye down with the Kid and the Calf and the young Lyon and the Fatling together and a little Child shall lead them c. Esay xi 6. That Art is curious that can drive away diseases lengthen and strengthen life How far exceeding is this mysterie that can cure soul-sickness not onely cure sickness but recover from death regenerate and renew a man old and withered nay dead and give life to him Other Arts can alter nature but this doth change it That may polish brass but not turn it into a purer metal Evangelium ferreum vas reddidit aureum 4. 'T is Magnum Mysterium a great mysterie because 't is a mysterie even to all men of the largest capacity the most clear understanding In other truths that may be a mysterie to one man which is but an easie ordinary truth to the mind of another As in Nature some things seem very mysterious and obscure to a vulgar understanding which a learned judicious man can presently comprehend As the Eclipse of the Sun an unlearned man wonders at it as a great secret of nature but a Scholar counts the knowledge of it easie and obvious So in works of Art Aliter judicat peritus Artifex aliter imperitus inspector An unskilful man will account that a curious piece of work which an expert Artificer will judge but ordinary But this Oracle and mysterie with which we have to do it poseth the greatest wits far exceeds the largest understanding Solomon who knew the secrets of nature his large head was too narrow for it He confesses I have not the understanding of a man I have not learned this wisdom It is hid even from the wise and prudent Matt. xi Where is the wise Where is the Scribe Where is the disputer of the world 1 Cor. i. 20. All their wisdom falls short of this It fares with the greatest Understanding as it doth with the bodily eye The sharpest eye-sight that can behold all earthly things clearly yet if it look up to the body of the â—…un it dazles and trembles and cannot behold it The least appearance of this mysterie it overwhelmed and surcharged the most enlightned understanding When Christ appeared to Abraham which was but praeludium Incarnationis he falls on his face and trembles When Moses had but a glimpse of this glory I tremble exceedingly saith he When Elijah saw but the back-parts of Christ he hid his face he durst not look on When Daniel approaches near it it layes him for dead It casts Paul into a rapture Peter into a trance Iohn lay as a dead man Excellens objectum destruit sensum This knowledge it is too high I cannot attain to it All humane understandings tremble adore are astonish'd at it 5. 'T is Magnum Mysterium a great mysterie not onely to humane but even to the highest Angelical understanding 't is a great deep mysterie even unto the Angels Those Stars of the morning as Iob calls them are overwhelmed with the splendor of this Sun 'T is a mysterie to them This great Work it was conceal'd from them it lay hid in the womb of Eternity and they still wonder and admire at the greatness of it See this in two places one is Ephes. iii. 10. Unto Principalities and Powers in heavenly places is made known by the Church the manifold wisdom of God Not onely some inferior Angels as Lombard conceits were ignorant of it but the most illuminated Angels it was a mysterie to them and by the Church they learn it as some conceive that they see and behold in the Church and wonder at the secrets of the Gospel which are there unfolded At the preaching of the Gospel the Angels flock to see the fulfilling of those mysteries represented in the Tabernacle all the curtains being adorned with Cherubs Another place is 1 Pet. i. 12. Which things the Angels desire to look into They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stoop down and pry and desire to look into these glorious Mysteries This was prefigured in the two Cherubs on
no revelation or instruction on these Prophets part The Lord hath purposely estranged us from all entercourse 'twixt us and the Spirits departed There is no need of Moses and Elias to speak from heaven we have Moses and Elias and all that they can say behoofeful for us in their Books and Writings Ye are come to the Spirits of just men made perfect and to Iesus the Mediatour of the New Testament Heb. xii 23 24. He is the onely Mediatour III. The Matter of this Conference His decease which he should accomplish at Ierusalem Had some the reporting of this Conference it should have been of some other matters May be of the Succession of Times and Kingdoms of the rising and falling of Monarchies These the Prophets were acquainted with but these they talk not of Others would have reported some Seraphical discourse of the nine Orders of Angels and those Hierarchies or some great discourse of Limbus Patrum or of the souls in Purgatory No such matter it is here De morte Christi Of Christ's decease But 1. Why do they conferr about this 2. How do they talk of it 3. Why do they conferr about the death of Christ 1. This is the grand necessary fundamental Work of Christ for his Church If such a Synod as this meet it is not for trifles but they talk of the Common Salvation of the Church That is the Capital Truth the ground-work of all our Faith and Salvation This takes up their discourse Nay it is the Meditation of God His ancient thought from Eternity was busied about this That Christ should dye for our Redemption 2. This they talked of as a thing that was a great grief and offence to the Apostles A little before Peter abhorred to hear of Christ's death It bred in them 1. Scandalum tristitiae They were very sad 2. Scandalum dubitationis It troubled their Faith how the Messiah should suffer We trusted that it had been he which should have redeemed Israel Luk. xxiv 21. but he is dead Purposely Christ and these Saints conferr about this To acquaint the Apostles with this Mysterie that so it must be and that our salvation depended upon it 3. This they talked of as the thing that both Law and Prophets prefigured and foretold All their Sacrifices were Representations of his Death all their Prophesies Predictions of it Thus it is written and thus it behoved Christ to suffer Luk. xxiv 46. In this sense He was the Lamb slain from the beginning of the world 4. This they talked of as the matter of Christ's greatest Glory and Renown They being to Adore Christ and to put Honour upon him they invest him with his Garments dipp'd in Blood Isa. lxiii 1. Who is this that cometh from Edom with dyed Garments from Bozrah This that is glorious in his Apparel travelling in the greatness of his strength mighty to save What Honour like this to dye for his Church to be the Sacrifice of the World the Ransom of Mankind the Conquerour of Hell the Purchaser of his Chosen Quapropter Wherefore God also hath given him a Name which is far above every name Philip. ii 9. Absit therefore saith S. Paul ut gloriarer nisi in Cruce Christi God forbid that I should glory save in the Cross of Christ Galat. vi 14. 5. This they talked of as the main matter of heavenly discourse What do Moses and the Prophets Angels and Archangels talk and discourse of They wonder at and Adore the death of Christ and Redemption of the Church 6. This they talked of in care and solicitude for the Church on earth They themselves are in Glory Ay but their brethren yet as the two Tribes fight for their brethren Securi de se Soliciti pro nobis But 2. How do they talk of it Reduce all to these three heads 1. Praedicentes Foretelling him of it Not but that Christ foresaw it himself but this Dispensation he used to know it by Scriptures and these Revelations 2. Gratias agentes Adoring him for it magnifying his goodness as the twenty four Elders Thou art worthy to receive Honour and Blessing for thou hast Redeemed us 3. Orantes ut acceleret Begging the accomplishment Peter solicits him not to dye Moses and Elias they solicit him to finish that glorious work upon which their Salvation and the Salvation of the whole Church depended Use. 1. Christus in gloria meditatur de morte His Glory makes him not forget his Death How should we season all our thoughts of joy with thoughts of our departure 2. Do these glorious Saints talk of Death Oh! let it take up our thoughts let it be much in our meditations THE FOURTH SERMON ON S. LUKE ix 31 32. Who appeared in Glory and spake of his Decease which he should accomplish at Ierusalem But Peter and they that were with him were heavy with sleep and when they were awake they saw his Glory and the two Men that stood with him WE have seen in general the summ of this Conference about Christ's Decease Now look upon it more particularly and with accommodation to our selves So we discover four Particulars 1. Here is Colloquium de Morte They talk and conferr of his Death and Passion 2. Here is Natura Conditio Mortis T is exodus a deceasing or departure 3. Here is Susceptio hujus conditionis It is a fulfilling 4. Here is Circumstantia susceptionis It must be at Ierusalem First Here is Colloquium de Morte Christ puts himself into this premeditation of Death for two purposes 1. As a moderation of his present Glory and Majesty into which he is advanced Being thus magnified by his Father and raised to an high pitch of Glory he seasons it with this deep and serious meditation of his Death and Passion The thoughts of our end and dissolution are never unseasonable but yet they are most sutable and seasonable in our greatest advancements and prosperity When you abound with all outward comforts then allay and moderate thy joy with this mortifying Meditation I must lye down in the grave Thus Christ interchangeably In his Humiliation he refresheth himself with the expectation of Glory When he stands at the Bar Ye shall see saith he the Son of man sitting on the right hand of Power and coming in the clouds of heaven Matth. xxvi 64. And so before his Passion O Father glorifie me with thine own self with the glory which I had with thee before the world was Ioh. xvii 5. Contrarily being in the state of Glory he puts himself into the cogitations of Death When the Graecians came to visit and do honour to him he discourseth of his Passion Except a corn of Wheat fall into the ground and dye it abideth alone Ioh. xii 24. Naturally Abundance and worldly prosperity raises our thoughts too high makes us forgetful nay to abhor the mention of death Greatness like Ahashuerus will have no mourning nor sackcloth Esther iv 2. to appear before him As
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
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
change our vile body that it may be fashioned like unto his glorious body Phil. iii. 21. Neither Lazarus nor the rest in Scripture are exact patterns of our resurrection They rose to dye again they were rather bayl'd and repriev'd from the grave for a time not fully discharged Lazarus rose with his grave-cloaths on him still cloath'd with mortality Christ left the grave-cloaths behind him he is the example of our resurrection An example is not a casual resemblance but that which hath a similitude drawn from it by an intended imitation So onely Christs Resurrection is the example of ours Hence S. Paul saith We are planted into the similitude of his Resurrection Rom. vi Christs Resurrection hath an assimilative virtue draws our resurrection into the similitude of it self As the Prophet Elijah applyed every member of his living body to those of the dead child and so recovered him 'T is Exemplum Resurrectionis 3. Christs Resurrection 't is a good ground of ours 't is Principium effectivum nostrae Resurrectionis Vivo ego vos vivetis there is the derivation of our living again Iohn xiv 19. The Jews fondly say that there is something in Spina dorsi that doth not putrefie in our dead bodies and that is the cause of our resurrection No 't is not Robur dorsi but Virtus Capitis the influence of our Head Christ that shall convey life to us We are to look upon Christs resurrection as the fountain and original of ours He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil. Christ did not rise as a private person for himself but as a publick principle of all our resurrections Hence he calls himself The Resurrection and the Life S. Paul calls him Primitias dormientium The First-fruits dedicate the whole Crop so our resurrection 't is dedicated by Christ. Tertullian calls our resurrections Appendices resurrectionis Dominicae It was represented as on this day When he rose the graves of many Saints were open'd and they rose with him As at Kings Coronations when they receive the Crown they enlarge prisoners dispense honours advance their favourites Non tam Christusin carne nostra quâm caro nostra in Christo. As Ioseph's advancement was the advancement and safety of all the Hebrews and all the Jews were honour'd in the preferment of Hester so all the body of the Church was raised in Christ. Indeed he entred the grave as our Surety and lay under the arrest of death for our debt that being discharged he hath effected not so much his own as our enlargement That 's the second Fundatio Resurrectionis 3. Here in this Profession of Iob's is Realitas Resurrectionis his Faith believes and expects a true real substantial bodily resurrection Nay here is not onely a reality but an identity he shall have a body and the very same body 1. He expects a true real body Not as some Hereticks that turn'd this high mysterie into a moral Allegory Why the soul by sinning neither dyes nor sleeps but is immortal not capable of a resurrection Thy dead men shall live together with my dead body shall they rise saith the Prophet Esay Chap. xvi 19. 2. And as there is a reality so here is likewise a perfect identity we shall receive the same bodies not new bodies created for us In my flesh shall I see God these eyes shall behold him 1. Else it were not a resurrection Quod cecidit hoc resurgat quod mortuum est reviviscat saith the Father And 2. Justice and Equity would have it so The body is partaker in sin as well as the soul. Famula in culpa must be Socia in poena saith Salvian If the Master mourns the Servant that attends him follows him in black If the soul the principal in sin if that suffers the body that 's accessory must share in the punishment 3. The grand pattern and Example of our resurrection confirms it Christ rose not onely with a true body Feel me a spirit hath not flesh and bones but with the same body Cicatrices Corporis were Indices Resurrectionis 4. Mercy delights to have it so It will pour forth a redundant reward upon soul and body God will not forget the labour of love that the body hath undertaken That flesh which thou hast chastised and mortified those hands that have been lifted up in prayer reach'd out to the poor employed in good works those eyes that have shed tears of repentance He shall wipe tears from those eyes Utique iisdem oculis qui flebant quique adhuc flerent nisi indulgentia Divina siccaret Nay not an hair of our heads shall perish Si sic custodiuntur superflua tua in quanta securitate est Caro tua S. Augustine This flesh this body shall be raised and glorified We have seen the first thing observable the several Truths profess'd and acknowledged by Iob in this faith of the resurrection Now follows Secondly Pietas fidei the Motions and Evidences of Piety his faith expresses 1. Here is Fortitudo fidei here appears the great strength of his faith that foresees and forecasts all the future difficulties and hindrances of his expectation and overcomes them all and is resolute against them He considers death and the consequences of death rotttenness and corruption Can a body when it is wasted and consumed in the Grave ever rise again Yes yes saith Iob Nothing is impossible to an omnipotent God I know whom I have trusted and he is able to effect it A weak Faith is glad to look off from these difficulties and shrinks back at them As Martha considering Lazarus was four days dead and began to putrefie her faith began to fail her it was too late now to remove the Grave-stone But Faith in its strength considers all these urges these impossibilities 〈◊〉 and yet overcomes them As Elijah in his dispute with Baals Priests took all the disadvantages to himself Pour on water and again Pour on more water Faith shall fetch fire from Heaven to enflame the Sacrifice so saith Iob Let me die and not and putrefie in the Grave nay let the fire burn my body or the Sea swallow it or wilde Beasts devour it yet it shall be restored to me Death shall be praedae suae oustos like the Lion that kill'd the Prophet and then stood by his body and did not consume it Iob's faith laughs at impossibilities is asham'd to talk of difficulties with Abraham considers not his own dead body but believes above and against hope knew God would restore it 2. A second print of Piety is Alacritas fidei the great alacrity and cheerfulness of his faith against present discouragements See how cheerfully he views the horrid face of death now seizing upon him looks upon his ulcerous body the skin consumed and eaten with Worms Tertullian saith he play'd with the Worms he surveys all the ghastly appearances and approaches of death confidently comfortably through this faith of the Resurrection This blessed assurance
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
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
they are the pledge of our faith we leave in Gods hand Thus David puts his life into Gods hand My time is in thy hand deliver me from the hand of mine enemies and from them that persecute me Psal. xxxi 15. So our Saviour Father into thy hands I commend my spirit 3. Ob specialitatem modi It is strange being in the fear of death he begs death he flies for his life and yet he flies from it desires to die to escape death True but this suit of his is for the special manner of his death and dissolution 1. Ut non violenta sed placida morte He desires to escape Iezabel's cruelty begs of God to dispose of him to a peaceable death and dissolution Deliver my darling from the power of the Dog Psal. xxii 20. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is inter beneficia a favour and a blessing to be asked and sought for 'T was granted to Iosiah to die in peace so to Hezekiah Iob accounts it a blessing to die in his nest Iob xxix 18. David desires to fall into the hands of God rather then into the hands of men Blesse God that we can close our brethrens eyes in peace that they are gathered into the barn like ripe Corn by the Sickle of death not by the Sword of an enemie 2. Ut honesta non probrosa morte Take thou my life away let not Iezabel have her will on me 'T is an honest and honourable wish Decorè cadere as Saul That the Philistines mock me not 1 Sam. xxxi 4. Not to have the death of a Dog or the burial of an Ass. 'T is that which the Church bewails Psal. lxxix 2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven the flesh of thy Saints unto the beasts of the earth Those two Witnesses in the Revelations whom spiritual Iezabel slays she suffers their dead bodies to lie unburied in the streets of that great City 3. Ut non in Deum contumeliosa morte sed honorifica moriatur that he might die such a death as God be not dishonoured by it It was the trial of Baals deity that he could not rescue his Priests from destruction Iezabel hath sworn by her false Gods that Elijah shall suffer See now it stands God upon in point of honour to rescue Elias and Elias begs such a death as might not make Iezabel blaspheme and insult over God 'T is the desire of Gods children to die for the greatest advantage of Gods glory That God might be magnified in their bodies by life or death Thus it is said of Christs prediction of Saint Peters death by what manner of death he should glorifie God Is martyrdom the way of glorfying God The Saints run to it Ey but it will make the enemies of God insult the more Elias prayes against it Athanasius fled from it They desire to die for the greatest purpose that their deaths may be precious and rich So much for the first Elias his willingness to die Now follow Secondly The two Meditations that work him to this willingness To speak of one of them onely and that 's an holy satiety Satis est It is enough Take it in these four Expressions 1. Satis vitae meae It is enough Lord I have lived long enough The Saints of God can set a full period they can stint their desires of longer life They wish not an eternity here A worldly man Oh he could part with another life might this life last always No 't is Gods blessing to his children they are satisfied with length of days Psal. xcii 16. 2. Satis mundo They have enough of the world too The comforts of this life the pleasures profits preferments they can stop and stay at them too refusing with Barzillai the offers of preferment How shamefull is it for old men to thirst after riches and honours like the two Tribes content to stay on this side Jordan for the goodness of the Countrey 3. Satis officio He hath finished and fulfilled his course that makes him willing to die he hath accomplished his Ministerie Happy they whose work is done before their day be done The ability of giving a good account of our service is the powerfullest encouragement to be willing to die Thus S. Chrysostom observes in compare of these two places S. Pauls escapal out of Damascus and his readiness to die at Ierusalem Then he had done no service so he was loth to die now Paul the Aged had finished his course then he is ready for bonds and death So Christ till his work was finished hid himself after he offered himself to them 4. Satis miraculosae providentiae 'T is enough for that too He hath been mightily and miraculously preserved and delivered hitherto he will not thrust himself upon more miraculous ways 'T is enough Lord now end my life Non vult oneri esse misericordiae divinae he will not be burthensome to the mercy of God The Apostles were sparing of miracles for their own selves wrought none in their own hehalf they valued not life at the rate of a miracle accounted themselves less then an ordinary mercy For this Christian Brother of ours whose blessed death and departure we are now met together not so much to lament and bewail as to celebrate and honour much very much may be spoken of him to the glory of Gods rich grace in him and the enbalming of his name with a precious memory But the applause and welcome that the Saints and Angels give to him in heaven and those blessed Euge's that the Authour and finisher of his faith hath received him with are the true and full commendation that his soul rests in Onely in a few words Know that the death of this good man as it is in Gods eyes so in ours it must be honourable and precious And because Bernard's Rule is true Preciosa mors Sanctorum quam commendat vita pretiosa You all witness with me who have lived with him that his carriage hath been such as becomes a man professing the fear of God What his life was from his minority most of you know better then my self Onely I have had always the report of it to be upright and unblameable I found him at my coming the chief credit and improvement of the worthy pains of my reverend Predecessor at whose feet he a long time sate as a good proficient And since my being here I have remarkably taken notice of him as a great encouragement of mine unworthy labours His piety and course of godliness hath witness of all men and of the Truth it self Which was 1. Timely and not put off with delays He often blessed God that called him so timely not suffering him to linger till the evil day That had not been so comfortable 2. It was observable to his own heart It was not wrought secretly but as he imparted to me Piety found him averse and it was not without some enforcement used that he was drawn to that Sermon which gave the first successfull knock at his heart 3. It was constant witness his diligence and timely forwardness to repair to the House of God his attention reverence devotion there observed by others who preached occasionally 4. It was judicious not groundless but intelligent able he was to give a reason of his Faith He was exercised in the study of the Scriptures and grounds of Religion able to speak understandingly 5. It was substantial not languishing away in circumstances and trifles He professed in his sickness that the disputes about In-conformity were of no use for piety and that the power of Religion was not in them 6. It was diffusive 1. Into all his life 2. Into his family and children 3. Into his friends and familiars 4. In an unquestion'd honesty to all men 7. It was solid and strong bearing him up in this long tedious and oft-times very sharp and violent sickness 1. The apprehensions of his faith were constantly quick and comfortable he felt not the least nibling of Satan 2. His patience was admirable and heroical 3. His charity in spending himself in fruitful conferences and perswasions to those about him was great and bountiful 8. It was crowned with Perseverance which God did not onely secretly bestow upon him but with feeling and assurance he triumphed in it One of his last speeches was Sathan may as well pluck God out of Heaven as pluck my soul out of his keeping FINIS Errata PAge 31. line 15. read pactional p. 75. l. 36. r. 1 p. 132. l. 2. r. any p. 165. l. 16. r. negativè p. 188. l. 3. r. not p. 190. l. 34. r. loads p. 203. l. 25. r. she p. 204. l. 5. r. us p. â—…06 l. 21. r. Jerem. p. 243 l. 23. r. Hear p. 245. l 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 289. l. 45. r. Author p. 301. l. 41. r. of p. 303. l. 44. r. Bona. p. 328. l 33. r. the. l. 38. r. heart p. 330. l. 6. r. sacrifice p. 351. l. 28. r. Accent p. 353. l. 33. r. loaves p. 377. l 15. r. twiâ—…s l. 16. r. upbraids p. 393. l. 23. r. know ye not p. 396. l. 41. r. there l. 20. r. choice and disparity