the Wiseman hath it O Mors quam amara Ecclesiastic xli 1. O Death how bitter is the remembrance of thee to them that are at ease in their possessions The thought of Death it should be like that Stimulus carnis that Thorn in the flesh to S. Paul lest I should be pufft up with abundance of Revelations Thus the Apostle exhorts Brethren the time is short Let them that rejoyce be as though they rejoyced not and they that use the world as not over-using it for the fashion of the world passeth away 1 Cor. vii 29 30 31. Thus Abraham admitted into conference with God cryes out I am but dust and ashes Gen. xviii 27. And Iacob being in honour in Egypt saith Few and evil have the days of my life been Gen. xlvii 9. Thus Ioseph of Arimathea made his Grave in his Garden Christ puts himself into this premeditation of Death 2. As a condition of his future Glory This Transfiguration it was a glimpse of his after-Glory into which he was to enter a pawn and pledge of the full Possession But yet as knowing that through sufferings and death he must enter into it he premeditates and considers of his Death and Passion Thus he must suffer and enter into his Glory Luke xxiv 26. No certainty or evidence of Glory and Salvation must make us forget nay it ought daily to re-mind us of the means and conditions of our glory Rom. viii 17. Ioynt-heirs with Christ if so be that we suffer with him that we also may be glorified together Our hope of heaven like the discourse of the Spies Oh it is a good land should incourage us to endure any thing Let us arm our selves say they and fight for it and win it with the sword If I be Predestinate I shall be saved live as I list it is the voyce of an Atheist No Having these Promises let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. vii 1. Let us work out our own salvation with fear and trembling Phil. ii 12. Use. This should teach us to be frequent and abundant in these thoughts of Death to season all our meditations and actions with that deep consideration It hath a manifold virtue and use in our whole lives 1. It hath a virtue of abating the glut and surfeit of all wordly pleasures it will damp those vain lusts that boil in our hearts Let the Adulterer know that his body must one day lye in the grave it will make him tremble at the defiling of it Let this thought appear like the Hand-writing on the wall it will make the Cup fall out of the hand of the Drunkard Let the Covetous man hear of Stulte hac nocte Thou fool this night shall thy soul be taken from thee and he will moderate his craving thoughts 2. It hath a virtue of perswading to Repentance and Reconciliation with God and preserving of such a Conscience that may not affright but refresh and comfort us in our last need 3. It hath a power of abating the fear and horror of Death when it approacheth Death's face is dismal acquaint thy self daily with it view it look upon it forecast it in thy mind it will not seem terrible when it approacheth to thee 'T is good to bear this meditation in thy youth That 's the first Colloquium de Morte Secondly Here is Natura Mortis Conditio 't is Exitus exodus A departure It looks two ways 1. Respectively to this Life 2. Respectively to Death 1. Respectively to this Life so it is Negatio Durationis It tells us This life it is not a state of perpetuity and continual duration Exodus here is never used but in the people's leaving of Egypt in their departure from thence Their being there was but a sojourning in a strange Land as God calls it Egypt was no perpetuity This the faith of all the Saints professed Heb. xi 13. They confessed they were strangers and pilgrims upon earth they had no abiding place dwelt in tents as strangers and travellers laid no foundations sought an after-City Thus our life is called the time of a souldier the stay of a wayfaring man the age of an hireling all terms of flitting and expiration an Apprentiship a Stewardship all limited and determining 2. Respectively to Death so it is Negatio Annihilationis Death is a departure therefore no destruction and absolute cessation Were we of the faith of the Sadduces Death were no removal departure passage but a quenching of the life a destruction of the soul an annihilation of the spirit No our Souls die not but depart onely Solomon calls it A returning of the soul to God Eccles. xii 7. Immortality is a part of that Image of God which remains indelible S. Paul calls Death A dissolution or separation not a destruction and annihilation The light of Nature taught it the Heathen and the light of Scripture assures it us If in this life onely we have hope in Christ we are of all men most miserable 1 Cor. xv 19. The very Philosophers discourse of the regions of souls and world of spirits and places of aboad even after this life Use. 1. Is Mors exitus Is Death a departure It must make that word sound in our ears Migremus hinc fix not your rest and aboad in this world The Saints profess they belong to another City Indeed David calls the wicked The men of this world Psal. xvii 14. They settle here make this their heaven But this must assure us this life is but an Annuity it is not a Perpetuity The fashion of this world passeth saith S. Paul The world passeth away and the lusts thereof saith S. Iohn Sedemus hic juxta flumina Babylonis omnia transeunt Look upon all things here as such that must be left He who is to remove from a Farm takes not that care as if it were his own 't is not mine Inheritance Engage not your selves too deeply build not too strongly The Rechabites expecting Captivity built no houses but dwelt in tents 2. Is Mors exitus Is Death a departure Then see thou finish all thy work Quia decedendum What thou hast to do do it with thy might for there is no work nor device nor knowledge nor wisdome in the grave whither thou goest Eccles. ix 10. Might we stay as long as we list or return again when we please then we might presume but Statutum est semel mori It is appointed to men once to dye Heb. ix 27. If we were to return and die again we might recover our omissions but we must accomplish all now for if Death once comes there is no return from the grave It is otherwise with our Exodus then with the Israelites they carried their dough upon their shoulders they had not prepared for themselves any victuals Exod. xii 39. but they did it in their passage But if our departure find our work unfinished
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
makes him look Death in the face undauntedly Alass we how doth any appearance of death affright us If we see but another man die the cold sweat and the pale face and the pangs of death upon him how doth it dismay us Iob finds all these in himself and speaks comfortably of them 'T is S. Augustin's pious counsel Si times mortem ama resurrectionem If thou beest afraid of death acquaint thy self with the hope of the resurrection If a man go to prison and be able to say I know I shall be bayled I have one who will quit my debt and enlarge me such an one fears not the Prison Let death arrest us Christ shall enlarge us We are prisoners of hope Zech. ix How cheerfully did Iacob take his journey when God spake to him Gen. xlvi Fear not to go down into Egypt I will go down with thee and I will surely bring thee up again This hope made Iob not onely not to fear death but even to desire it Chap. xiv Oh that thou wouldst hide me in the Grave then he asks this question If a man die shall he live again Yes saith he Thou shalt call and I will answer thee thou wilt have a desire to the work of thine hands That 's the second Alacritas fidei 3. There is yet another print of Piety Sancta expectatio Fidei What is the thing his Faith longs for at the resurrection It is the seeing of his Saviour the beholding of God the enjoying of his Redeemer In my flesh shall I see God and mine eyes shall behold him 'T is that that makes the resurrection comfortable not that we shall live ever but be ever with the Lord. It was small joy for Absalom to dwell at Ierusalem and not be admitted to see the Kings face 2 Sam. xiv Heaven is not Heaven but a place of confinement without this glorious and blessed Vision Though Moses and Elias vanish on Mount Tabor yet to see Christ in glory is abundant happiness Do occidere heliace the glory of the Sun swallows up the glory of the lesser Stars Whom have I in heaven but thee and whom do I desire in comparison of thee Psal. lxxiii The good women at the Sepulchre this Day saw a Vision of Angels but that contented them not till Christ himself appeared Iob knew he should enjoy the society of Saints and Angels sit down and feast it with Abraham and Isaac and Iacob in the Kingdom of Heaven but here is the height of his happiness I shall see my Saviour Heaven as it is Coenaculum sponsi the Guest-chamber for the supper of the Lamb 't is a place of comfort but as it is Thaelamus sponsi the Bride-chamber of the Lamb where the Spouse enjoys him whom her soul loves it is the place of blessedness Thirdly the last thing remains that 's Beneficium fidei the use and benefit Iob makes to himself of this Meditation And the benefit is threefold suitable and seasonable to a threefold condition in which Iob now was 1. Iob was overlaid and opprest with affliction Suitable to this condition this Meditation affords Vim sustentaetivam it supports his spirits amidst all his afflictions Here is the patience of the Saints mockings and scourgings and bonds and imprisonments they endured them all because they expected a better resurrection Heb. xi That blessed day will make amends for all It was this hope that sustained S. Paul kept him from fainting 2 Cor. iv Knowing that he which raised up the Lord Iesus shall raise us up also with Iesus and for this cause we faint not Thus also he comforts and cheers up other Christians If in this life onely we had hope in Christ we were of all men most miserable But there is a Resurrection after this life we have hope in Christ and therefore of all men most happy This assurance will stand by us when all things else fail It was Esau's confession Behold I am at the point to die and what profit shall this birth-right do to me But to be Filius resurrectionis that Birth-right will relieve us at our last agony and support us comfortably Iob felt the good of this Meditation and he insists upon it Here is Masticatio fidei he chews it in his mouth and sucks out the sweetness of it 2. You may see Iob in another condition transported with passion and suitable to that this Meditation it had Vim quietativam a great virtue he found in it to settle and compose him In the Verses going before his spirit is stirred within him he is full of complainings and murmurings and quarrellings with God and expostulations See how he rebukes and allays these storms and tempests with this Meditation O my soul keep silence unto God for of him comes my salvation Thus David stills discontents Why art thou so troubled O my soul Why art thou so disquieted within me I shall yet praise him The day shall come that I shall see his countenance and for ever enjoy him Mortale mori is one ground of settlement against these perplexities and Iob makes use of it Chap. xiv but Mortuum reviviscere is satisfaction with advantage that will calm and quiet all his complainings 3. Lastly behold Iob in another condition he is charged by his friends with the sin of hypocrisie and then this Meditation it hath Vim apologeticam 't is his defence and apologie against that accusation Against all their surmises and suspicions of his integrity this he opposes for his justification It is God that justifies me who are ye that condemn me 'T is Christ that is dead and now risen again he shall judge and acquit me O! hypocrisie shrinks at the thought of death trembles to hear of a resurrection These painted Sepulchres till then make a goodly shew they are the beautifullest parts that are in the Church but when the Vault shall be open'd and all secrets disclosed nothing will appear then but horrour and confusion rottenness and corruption But truth and integrity appeals unto that great Trial knows that the Name that 's written in Heaven shall one day be cleared from slanders on earth My witness is in Heaven and my record is on high That 's the great avowment of Iobs truth and integrity till then it matters not much what the world says of us Lingua Petiliani non est ventilabrum Christi there lies an appeal of all mens censures to that days trial before the great Tribunal A joyfull appearance before which He grant unto us who as this Day overcame death for us and opened unto us the Gate of eternal life even Jesus that hath delivered us from the wrath to come To whom with the Father c. ON EASTER-DAY The Second Sermon ROM viii 11. But if the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you IN this Context and passage
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
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
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
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
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
Heaven serve to support the infirmity of Faith Robusta fides strong Faith can hold out without sight cares not for present pay for any thing in hand but Infirma fides weak Faith would droop without some taste of future Glory See then Be not faithless but faithful As Ionathan fainting with one taste of Hony recovered sight and vigour so the least relish of that hidden Mannah revives faith and puts strength and alacrity into a believing Christian makes him as a Giant refresh'd with Wine As the bunch of Grapes from Eschol made Caleb encourage the people made them forget Egypt endure the Wilderness so this view of Heaven it puts spirit into us Otherwise we are hardly drawn with naked promises Spem periculo emere Therefore Hoc infirmitatis remedium ut praesentibus sustineatur infirmitas Ambros. 6. Is Post Regni mentionem v. 27. I tell you of a truth there be some standing here which shall not taste of death till they see the Kingdom of God After that saying he was transfigured So it is Erroris correctio They never heard of Christ's Kingdom but they imagined a terrestrial outward Kingdom Christ to make them understand the condition of his Kingdom sequesters their thoughts from outward things shews them the Spiritual Supernatural Celestial nature of his Kingdom Hierusalem comes down from Heaven It is above the Mother of us all All outward things are Bona Scabelli the good things of his Foot-stool not Bona Throni not the good things of his Throne Solatia miâ—… the comforts of the Miserable not Gaudia beatorum the joyes of the Blessed So much of the first Ordo successio The other is II. Mensura continuatio About an eight days after St. Matthew and St. Mark say Six days St. Luke here Eight 1. They say more exactly St. Luke not so precisely but about eight days 2. Even both say precisely true They speak Exclusively leaving out the day of this Prediction and of the Transfiguration and mention the six days intervening St. Luke speaks Comprehensively reckons both the day he spake it and the day he performed it and so makes up eight Now the exact setting down these days carries with it a double purpose 1. Is a Moral signification 2. Is a Mystical 1. Is a Moral signification It was after eight days He stayes and deferrs so long 1. To stirr up expectation and to quicken their desires to see that Glory Moderate delayes serve to set an edg and to quicken our hope and expectation Thus Elijah delayes and puts off Elisha from seeing his Rapture to enflame his desire the more to behold it The Lord is not slack as men count slackness but to enlarge our desires he seems to delay Thus he dealt with the Canaanitish woman 2. It was after eight days he stayd no longer Why he might have deferred longer It was in these terms that he promised before they die Time enough therefore hereafter Indeed for us if we promise any thing to God before we die we must do it presently because we know not the time of our death As the Rabins say If a man vowed to be a Nazarite one day before his death he was to be so presently because this day may be the last day But God knows these times and seasons and the number of our days What then yet after eight days he performs it In all his promises he is better and fuller and speedier then his word It is enough if thou hast comfort though it be at the day of death Oh! but nescit tarda â—…olimina He sends to his Disciples to meet him in Galile 2. Is a mystical signification Eight days Not only the Fathers Chrysostom Ambrose others who delight in allegories but even later Writers who are more sparing in those allegorical accommodations of Scripture they sweetly conceit a double mysterie 1. Is the Mysterie of Christ's Resurrection He was Transfigured on the eighth day raised in Glory on the eighth day afterwards This reason S. Aug. gives why the number of Eight is consecrated in Scripture The Circumcision it was Octavo die ut figuretur Dominica Resurrectio that was on the eighth day to figure Christ's Resurrection Many legal clensings and offerings were on the eighth day Thus St. Aug. descants upon some Titles of the Psalms in Octavis All prefigurations of Christ's Resurrection 2. Is the Mystery of our Transfiguration and Resurrerection Six ages of the world must pass first Post sex dies gloriae Dominicae habitus ostenditur Sex millium annorum temporibus evolutis Regni coelestis honos praefiguratur Hilarius Six ages the world's continuance the seventh day that 's the day of Judgment then the eighth is dies aeternitatis when we shall be taken up in glory So much of the first Circumstance the choyce of time About an eight days after these sayings Secondly an other Circumstance is the choice of Attendants he took Peter and Iohn and Iames. And herein observe these three Considerations 1. Discipuli comites 2. Tres discipuli 3. Hi tres I. His attendants are his Disciples why not the people the Priests and Pharises As Iudâ—… saith not Iscariot Lord How is it that thou wilt manifest thy self unto us and not unto the world In likelyhood it would have convinced and converted many 1. It was a Revelation and revelations of mysteries are not for Infidels but for Believers To you it is given to know the mysteries of the Kingdome of heaven but to others it is not given Mat. xiii 11. For common Illumination he enlightens every man but special revelation it is the Childrens bread the â—…den Mannah He expounded all to his Disciples apart As every subject may know the Kings Laws but his choyse counsellers are only acquainted with his Secrets So the Law of God is exposed to all but the mysteries of his Kingdom are concealed from many and communicated only to his own 2. It was a revelation of his Glory and therefore not to all but only to his Disciples It was the Oeconomie of his Incarnation to carry secretly his Divinity in the dark-Lanthorn of his Humanity so to make way to his Death and Passion Had they known the Lord of life and glory they would not have Crucified him Hence he charges them not to publish it till after his Passion Thus the greatest Rabins never conceived how David's Son could be David's Lord and therefore the Iews to this day because in some places they finde predictions of Divinity sometimes of humanity not knowing how to accord them imagine two Christs Filium Ioseph he that shall suffer and die and Filium David that shall rule and reign 3. It was a revelation of the Saints after-glorification therefore to Saints only This is a name that none Knowes but he that receives it He gives the Earnest only where he will bestow the main Substance the first-fruits of glory where he intends the whole harvest As Christ after his Resurrection never shâ—…wed himself but
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
and Exercises of their repentance Seeking returning enquiring after God remembring of him and covenanting with him Actions all of them in their own nature good all of them if rightly performed penitential acts good ingredients into repentance Put them together they are such acts as accompany Repentance and they will afford us a double Meditation The first Meditation arises by way of Supposition The second by direct Position I. By way of Supposition these actions of Seeking Returning Enquiring c. acts and duties and exercises of Repentance they all suppose the quite contrary actions that accompany our sinning As thus 1. When we repent then we set our selves to seek God therefore when we commit sin then we part with God Repentance that 's a seeking therefore sin and wickedness that 's a losing of God 2. In Repentance there is a returning to God 't is a work of conversion therefore in our sinning there is a departing from God and a forsaking of God that 's more Forsaking is more then losing 3. In Repentance there is an enquiring after God therefore in a course of sin and before we repent we never think of him but slight and neglect him 4. In Repentance there is a remembring of God and of his mercies therefore by sin we do not onely not actually think of him but we grow into a forgetfulness of God we have no remembrance of him 5. In Repentance we renew our Covenant with him therefore by sinning we break and forfeit and as much as lies in us we disannull our Covenant with him These five evil effects of Sin take notice of them By sinning against God we lose him we never so much as think of him nay we remove him out of our memory we utterly forget him nay we break our Covenant with him Here is the condition of a stubborn and a wilfull Sinner A man that lives and lies in sin he doth wretchedly cast off all communion with God rejects and abandons him Though he may have some vanishing notions of God yet to all good purposes he is an arrant Atheist without God in the world no interest in him no effectual cogitation of him This estimate the Scripture puts upon a wicked people 1. It calls them Forsakers of God Isai. i. 4. Ah sinfull nation they have forsaken the Lord. So Ierem. xvi 11. Your fathers have forsaken me Saints are a generation of Seekers so these are a generation of Forsakers 2. It cals them Departers from God Eze. vi 9. They have departed from me with an whorish heart So David describes a wicked man Psal. xviii 21. I have not wickedly departed from my God There is a wicked departure The Apostle forewarns them of it Heb. iii. 12. Take heed of an evil heart to depart from the living God 3. It calls them Revolters Isai. xxxi 6. The children of Israel have deeply revolted and Ier. vi 26. They are all grievous revolters 4. It represents them as thrusting God from them Isai. xxx 11. Cause the holy One of Israel to cease from before us 5. And for matter of Enquiry or Thought or Remembrance of God the Scripture makes this the mark and guise and character of a wicked man to lay aside all thoughts of God The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Psal. x. 4. God is far above out of his thought he tushes at the name of him Pharaoh said that which every wicked man thinks Who is the Lord I know not the Lord. Ye that forget God a wicked mans description Psal. xl All the nations that forget God Psal. ix 17. It should beget some sad thoughts in us Were there nothing else in Sin no after mischievous consequences following upon it it should strike upon the heart of obstinate sinners What while I live in sin am I no better then an Atheist Is this the fruit of all my courses do they utterly estrange me from God I lose him and the thought of him and the remembrance of him Yes that thou doest Thou mayst go for a Christian and be reckon'd amongst the people of God and seem to own him and to be acquainted with him but while thou livest in thine impenitency thou art wholly estranged from him Even the children of God in their failings and infirmities they find these sad effects partially and in some degrees Not a fault that they commit but it sets them off some degrees from God It weakens their hold of him they lose him in part it abates their union with him they forsake him in part it dims their thought of him it dulls their remembrance of him But a wicked man in an impenitent course hath all these mischiefs in extremity That is the first Meditation the Supposition The next is II. By direct Inference and Position And this is the Meditation That true Repentance will enforce upon us a seeking of God whom by sin we have lost a returning to God whom we have forsaken an enquiring after God whom we have neglected a remembring of God whom we have forgotten a renewing our Covenants with him which we have broken 1. It will puts us to a Seeking and that is 1. An act of estimation it values that which it seeks If we count it as good lost as found no great matter whether we hit or miss there will be no seeking if we meet with it by chance well and good but lightly valued is but slightly sought for It must be a precious Pearl that the Merchant seeks for Matt. xiii 45. When we come to this resolution If I miss of Gods favour I am undone if I find it again I am made for ever then we seek as we should because we value it as we should Thy favour is better then life it self Psal. lxiii 3. See how David valued it Psal. xxviii 1. Be not silent to me lest if thou be silent to me I become like them that go down into the pit 'T is death to miss him better then life to find him It will put us to a seeking and that is 2. An act of diligence Search implies labour and anxiety and all possible endeavour Such are the seekings of repentance not a few sluggish wishes but it will be active and industrious it lights up the Candle and sweeps the House Luke xv A penitent soul will give no rest to it self till it hath recovered God and his Favour That 's the seeking God will accept Ier. xxix 13. Ye shall seek me and find me when ye shall search for me with all your heart not like the lazie seekings of the Spouse in my bed by night I sought him I sought him but I did not find him but when she gets up into the streets among the watchmen then at last he finds him That 's the first 2. Repentance it will put us to a returning it will make us tread over all our stops and strayings and wanderings from God with sorrow and regret undo
in affliction he besought the Lord his God and humbled himself greatly before the God of his Fathers It was Luther's speech Schola Crucis Schola Lucis And it is the great aggravation of wicked King Ahaz 2 Chron. xxviii 22. In the time of his distress did he trespass yet more and more against the Lord this is that King Ahaz that 's his brand as if he should say Here is a sinner whom Affliction will not tame 'T is to great purpose that Solomon advises us Prov. iii. II. My son despise not the chastening of the Lord. Gentle Corrections must not be despised nor slighted And David his father counted it an happy thing to get good by such chastening Psal. xciv 12. Blessed is the man whom thou chastisest and teachest him out of thy Law He shews it will prevent this same Occideret That thou mayest give him rest from the days of adversity until the pit be digged for the wicked verse 13. Happy chastisements that prevent slaying To do as Isaiah speaks chap. xxvi 16. Lord in trouble have they visited thee they poured out a prayer when thy chastning was upon them No this wrought not with them Quando castigavit So then here is the unworthy servile baseness of their Repentance no time would serve but quando occidit when he slew them never till their heads were on the block Yes this is Pharoah's Repentance he stood out many a stroke but when it came to a destruction then he seeks to Moses O I have sinned save me from this death onely We condemn it in Pharoah and wonder at it here in the Israelites and yet upon examination we shall find it is the case of many of us Take it 1. Either more collectively and largely for our national Repentance Or 2. More privately and personally for each mans particular 1. Let us look abroad not to censure and descant upon other mens estate but yet we may soberly consider the sins of the times and lay them to heart Have we not passed all the former Quandoes the Seasons of Repentance with small Amendment 1. Not when we sinned God knows many sins stand upon the Score uncancelled by Repentance 2. Not when he blessed us with Deliverances with Peace Plenty Freedom from Annoyances yet small fruits upon it Evidentibus Beneficiis ingrati 3. Not when he hath by his word invited to Repentance Nay that Mannah comes out at our Nostrils we begin to loath it Ye begin to question whether God speaks by us 4. Not when he hath chastised us in measure shot off warning Pieces rather then murdring Cannons Commotions and Plagues and unnatural Discontents we despise those Chastisements 5. When he comes to slay us then we will bethink our selves When the Kingdom is on a light fire and Invasions of Enemies or intestine Rebellions begin to destroy us then it is to be hoped we will repent 2. Let us take it more privately and personally and then ask your hearts what time you set for your Repentance It is cum occidet when we are on our Death-beds and no hope of life when God sends his last Executioner to cut us off from the land of the living then we resolve to repent Well 't is possible you may do so De nemine desperandum quem patientia Dei sinit vivere Yet consider 1. It is Infamis Poenitentia here is a brand set upon it by the Holy Ghost 2. It is Incerta There is small encouragement the Scripture gives to it rather rejects it See what entertainment such Seekers are promis'd to find at God's hand Prov. 1. 26. Because I have called and ye refused I have stretched out my hand and no man regarded verse 26. I will also laugh at your calamity I will mock when your fear comes when distress and anguish comes upon you verse 28. then they shall call upon me but I will not answer See what encouragement such early Seekers have 3. It is Suspiciosa Poenitentia there is great cause to suspect the goodness of such Repentance which is forced from us cum occideret when the fear of death surprises us A man may deceive himself in judging his Repentance In great affliction he may promise fairly and think he hath good and honest purposes to forsake his sin that he is mortified to it because 1. That lust which reigned in him is nipp'd and forc'd back by his affliction 't is like the sap of a tree in Winter all shrunk to the Root Sorrow and sickness and any great affliction is like Winter-Weather it nips the Branches hinders our Corruption from sprouting and so we think 't is dead but the Root holds life and sap Warm Weather of Prosperity will make it spring again like Iob's tree chap. xiv 8 9. Through the sent of waters it will bud and bring forth boughs like a plant 2. In the fear of death or any sore affliction we may take our selves to be mortified because afflictions will justle out temptations of sinful pleasures he hath lost the relish of them for a time As sick men can find no sweetness in meats which otherwise they delight in because their taste is for a time embittered Let them recover health and they will fall to again 3. In sickness many take themselves mortified not because sin is weakened in them but nature is infeebled that withdraws her strength by which sin was active recover nature and sin will recover As a 〈◊〉 in a tree let the tree spring and that will spring too 'T is not the body of sin that is mortified but the body of nature is infeebled Put not thy Conversion then upon such hazardous adventures stay not till he comes to slay thee by death It is an infamous 't is an uncertain 't is a suspicious Repentance thou mayest be mistaken in it Come we to III. The third defect of their Repentance that 's falsness and dissembling it was a flattering unsound hypocritical Repentance Nevertheless they did flatter him with their mouth and they lyâ—…d unto him with their tongue All their conversion and turning to God was but flattery and falshood And this Flattery and falshood will appear 1. In their Professions 2. In their Promises Flattering Professions and false Promises 1. Flattery is seen in Professions 1. A Flatterer will profess a great esteem of goodness and worth in the Person whom he applies himself to ready to ascribe much unto him So did these hollow Converts In their Affliction they acknowledged God was their rock and strength and the high God their Redeemer verse 35. Thus the Herodians flattered Christ Matth. xxii 16. Master we know that thou art true and teachest the way of God in truth and regardest no mans person Christ discovers them Why tempt ye me ye hypocrites Such are the soothings of unsound repentance when affliction presses us Oh! then we will acknowledge God and his goodness As Benhadad did with the King of Israel O the Kings of Israel are merciful Kings but
's store up then and provide against it lay up against a dear year fence out Gods Judgments when they shall besiege us keep them out from entring upon us These and such as these are the thoughts of carnal men Ey but this Scripture offers more grace The piety of the Prophet hath other apprehensions of Judgments and farr other resolutions for the undergoing of them And this Piety in the Prophet appears in two degrees that make it more remarkable 1. Here is the low degree of the affliction he takes it at the worst he supposeth himself not onely in some necessity but in extremity in want of all outward things He saith not Onely if I have food and raiment though but hard fare and coarse clothing it shall suffice He submits not onely to Agur's portion Neither riches nor poverty but food convenient to sustain nature He stops not at Micaiah's diet Bread of affliction and water of affliction No he knows how to undergo the loss of all things Let poverty come upon him as an armed man and spoil him of all yet his heart will hold up he is not dismayed Ey here is Piety in the strength and highest improvement That will not capitulate with God how much it will suffer and no more but will resolve to bear the heaviest burthen submit to the sharpest affliction and undergo it holily 2. The Prophets Piety is seen in another degree that 's the high degree of affection with which he will entertain this great affliction 1. He makes not onely use of his patience he will suffer patiently and meekly he will not murmure at it 2. He resolves not onely to be content with it and well pleased with this condition that 's a degree higher Patience suffers it but Contentment feels it not Contentment is an Autarchie it feels no want But the Prophet rises higher 3. He knows how to rejoyce in affliction Joy that 's the affection that belongs to happiness and felicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. In the day of prosperity rejoyce but in the day of adversity consider saith Solomon Eccles. vii 14. Sad thoughts one would think are then seasonable No here the Prophet can rejoyce in the day of adversity Nay more as S. Paul exhorts Rejoyce in the Lord always again I say rejoyce Phil. iv 4. So here this Feast of Joy hath two Courses 1. I will rejoyce in the Lord. 2. I will joy in the God of my salvation TWO SERMONS PREACHED UPON EASTER-DAY ON EASTER-DAY The First Sermon JOB xix 25 26 27. For I know that my Redeemer liveth and that he shall stand at the latter day upon the earth And though after my skin worms destroy this body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me THis Text is a Prophesie and Prediction of our Saviour Christs glorious Resurrection the great benefit and mysterie of our Religion which the Christian Church doth this day celebrate A Sacred Truth requiring not onely the Assent but the Devotion and Adoration of our Faith The work of this day layes the greatest proofs of Christs God-head and Divinity He was declared to be the Son of God by the Resurrection from the dead Rom. i. 4. And when God was to bring his Son back from the grave this and the like Prophesies as Ushers attended him and proclaimed before him as Pharaoh before Ioseph Abrech Bow the knee Let all the Angels of God worship him Let every knee bow before him Let every tongue confess him Let every soul receive and embrace him 'T is true the incredulous unbelieving Jews labour to obscure and deface this and all other Prophesies of Christs Resurrection and by a mis-construction to draw it away to another sense They answer all these Prophesies as Esay complains of them chap. xxx 10. They say to the Seers see not and to the Prophets prophesie not unto us right things but prophesie to us deceit The Jews they pervert the Text and some other Expositours mistake it and draw down the height and mysterie of this speech to an inferiour sense But generally the most Ancient and most Orthodox Interpreters do fasten their Meditations upon this Text as a clear and undoubted prediction of our Saviours Resurrection And this sense we embrace and so apprehend the words as a Prophetical prediction and faithful confession of our Saviours victory and triumph over the power of death And it is of good use to look back to these Prophesies even after their fulfilling As the Angel spake this day to the women at the Sepulchre Come see the place where the Lord was laid The emptiness of the grave proved that he was risen So even after Christ is risen it is of use to our faith to review these Prophesies Come see the place that foretold his rising again the fulfilling of these Texts will greatly confirm our faith of his Resurrection As in your purchases and possessions though you be already seized and stated in them yet ye desire to get in all former Conveyances to strengthen your tenure So though you be possess'd of this dayes benefit yet these Prophesies are as our fore-fathers records we claim these Testimonies as our Inheritance our Faith holds by them To reflect upon these Prophesies will confirm our belief in all other Truths as yet to be fulfilled Impleta credimus impleri videmus implenda confidimus saith S. Augustine It will put Davids Song into our mouths As we have heard so have we seen Heard it foretold Seen it fulfill'd We may sing with the Psalmist All the wayes of the Lord are Mercy and Truth Mercy in Promising Truth in Performing We may confess with Solomon Blessed be the Lord who spake it with his mouth and hath with his hand fulfilled it We may open our Text as Christ did This day is this Scripture fulfilled in your ears our Faith may safely set to its Seal That God is true For the words themselves they report unto us a memorable remarkable Prophesie of the Resurrection of a double Resurrection 1. Here Iob fore-sees and fore-tells the Resurrection of Christ. He tells us That Christ who by his Death Redeem'd him hath again obtain'd an endless Life That after his fall by Death he is recovered and got up again stands and shall stand last upon the earth 2. He Prophesies of his own resurrection That though he were now in a dying condition death had already seiz'd upon him yet he knew there was hope in his death that he should be raised from the grave of corruption to an everliving and blessed state and condition Now surely this is a Text of Scripture worthy of all acceptation much to be set by both for the clearness and evidence of it and also for the date it bears and print of Antiquity 1. 'T is a clear Prophesie there is not a fuller more express description of the Resurrection in all
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
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
Particulars 1. The dwelling of Gods Spirit in us is a ground of our resurrection because it is Vinculum Unionis the Spirit is the bond of our union and conjunction with Christ. By it we are incorporated into his holy Body and made members of it Now then if our head â—…ise all the members must rise with it If the Head be in Heaven the members shall not for ever perish in the Grave Not a bone of his was broken This union by the Spirit 't is like the touch of a Load-stone it will attract and draw us to him that where he is we shall be also It is spoken of his hypostatical but it is true also of his mystical union Quod semel assâ—…mpsit 〈◊〉 depâ—…suit Christ will part with none of his members Father I will that where I am they shall be also Because I live ye shall live also Iohn xiv 19. 2. This inhabitation of the Spirit grounds our resurrection ratione proprietatis Our bodies by this inhabitation are consecrated to be a possession of the Holy Ghost and the Temple of God must not be destroyed What Christ said of his own body it is true of ours Destroy this Temple and I will raise it up again Necesse est Spiritui reddatur Templum suum saith Tertul. Gods Spirit takes pleasure not onely in these living Temples but owns them when they are dead takes pleasure in the dead bones and favours the dust of them Psal. cii As Philosophers say of the Soul it is Artifex sui domiâ—…ilii it frames its own house of the body so the Spirit of God repairs re-edifies rears up this Fabrick after it is taken down 3. This Inhabitation of the Spirit works our resurrection as being the Auhor of both that initial grace that entitles us and gives us claim to the state of a resurrection Regeneration makes us Children of the Resurrection as also because it is the author of that final grace which plucks up the root eats out the core of our mortality Till then as there be Primitiae gratiae so there are Reliquiae peccati Those remainders of sin dispose us to death but our final and finishing grace roots up those Fibrae peccati and sin being abolish'd death hath no dominion over us So then for use of all 1. Is the Habitation of the Spirit the ground of our Resurrection doth that give us interest into the resurrection of Christ Sure then 1. The benefit of this resurrection belongs onely to them who have the Spirit of Christ dwelling in them The wicked and reprobate they have no share in Christs resurrection Not but that Christ raises the wicked at the last day but this he doth officio Iudicis not beneficio Mediatoris by the authority of his supreme Judicature All shall hear his voice his summons shall raise them out of their Grave but the fruit and benefit of his mediation or resurrection extends not to them 1. Not by way of Merit he communicates no merit in the world to come to those who have no interest in his merits in this present world 2. Not by way of any actual efficacie there 's no influence of Christ but into his own members all influence of grace and virtue either tends to union or flows from it 3. Not by way of Example Christs resurrection is not so much as the Pattern and Samplar of theirs there 's no assimilation 'twixt Christ and the wicked They do not bear the Image of the second Adam they are not planted into the Similitude of his death or resurrection He is the resurrection and the life to them that believe Iohn xi 2. Besides the Resurrection that Christ merited and communicates is a beneficial and beatifical Resurrection Meritum sonat in bonum the resurrection of the wicked tends to damnation Better not rise then rise to perdition Better stay in prison then to be brought to execution This rising destroys not death but increases and redoubles it In short 3. The Resurrection of the wicked 't is no fruit of the Gospel but a sequel of the Law not flowing from the second Adam but is consequent upon the first no part of the Promise The seed of the woman shall bruise the Serpents head but a part of the Threatning Thou shalt die the death soul and body both to be destroyed 2. Shall we be raised because his Spirit dwells in us See the sweet fruit and benefit of giving place to Christ and his Spirit and devoting our selves to be an habitation to him he richly requites us for his habitation See how Satan uses the bodies he possesses Luke ix 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rent and tore them Oh! the Spirit of God keeps and preserves them As men say of their houses Better Lett them Rent-free to some that will use them well and keep them in repair then for Rent to others that will havock and spoil them If Satan possess thy body besides the base usage he will put it to he will make it a sink of sin a dung-hill of corruption a rendevous of unclean Spirits all the Rent he pays thee will be ruine and destruction But if Christs Spirit possess thee besides the honour which his presence puts upon thee if the King be in a Cottage he makes it a Court he will secure it and maintain it and make it good to thee Use thy body and devote it to sensuality it will end in corruption devote it to God and his Spirit it will rise to immortality S. Paul speaks 1 Cor. vi 13. Meats for the belly and the belly for meats and what will become of it God shall destroy both it and them But the body is for the Lord and the Lord for the body and then what follows Vers. 14. God hath both raised up the Lord and will also raise up us by his own power Dos immortalitatis Immortality 't is the Dowrie that God assures to the body The body is not for Fornication but for the Lord and he assures this Dowrie even a blessed Resurrection Which God grant for his sake who is the Resurrection and the Life To whom c. A SERMON PREACHED UPON WHIT-SUNDAY ON VVHIT-SUNDAY The First Sermon 2 KINGS ii 9. And it came to pass when they were gone over that Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee And Elisha said I pray thee let a double portion of thy spirit be upon me THe two Testaments have a mutual relation and reciprocal aspect and interview one with another Not any mysterie of the New but was shadowed out in the Old not any type of the Old but is represented and exhibited and fulfilled in the New They are placed about Christ as the two Cherubs upon the Mercy-seat looking each on other and both on Christ. The Faith of the Old Testament look'd forward expecting to behold the fulness of those types the Faith of the New Testament looks backward to see the sweet prefigurations
desperate once miscarried and lost for ever Oh then take heed the whole stock is at the stake if thou miscarriest here thou art undone for ever Such is the hazard and miscarriage of the day of Judgment Other days and duties may have a revolution if we fail at one time we may mend it afterwards an after-game may recover all again But the state and condition which Death and the day of Judgment will put us into it is fixed and unalterable As the tree falls so it lies As death leaves us so Judgment shall find us It is appointed for all men once to die and then after death comes judgment Heb. ix 27. Once to die and but once Had we a succession of lives and deaths as Origen and some others fondly â—…ancied then had we miscarried in one we might recover our selves in a second No we must die once for all and then comes Judgment The sentence that then shall be passed upon us it is not to be re-called it is not as the Civilians speak in their Law an Interlocutory Sentence but final and peremptory never to be reversed Deliberandum est diu quod statuendum est semel In all Contracts and Bargains every man will take heed of that that must bind him for ever How much more should we take heed to our selves in this final and fatal business in our preparations to the day of Judgment Come we to the next Particular which is II. The Persons who are concerned in this Caveat to whom our Saviour directs this Caveat Attendite vobis Take heed to your selves Christ brings this Caveat home to them and lays it close to their hearts and consciences they must look about them it concerns them And then the strength and force of this Application to these persons will appear by these three expressions which will more fully set out the nature and necessity of the Caveat 1. Vobis sciscitantibus inquirentibus You that are questioning and enquiring about that day Take you heed to your selves In the seventh Verse we find the Disciples so S. Matthew terms them Chap. 24. asking of Christ 1. Concerning the time of his Coming 2. Enquiring of those signs that shall forego and usher in the day of his Appearing And Christ in part satisfies their Query acquaints them with his coming to judgment and the signs of it But withall takes occasion from their curious question to enforce upon them a profitable and usefull and necessary exhortion Take heed to your selves He doth not say Attendite signis you do well to be inquisitive about the signs of my Coming to be able to calculate the times to foresee and foretell the end of the world and my coming to judgment but this he urgeth Attendite Vobis look well to your selves to your own state and condition how that day shall find you Ask your selves Isaiah's question Chap. x. 3. What will ye do in the day of Visitation Aâ—…k also Ezekiel's question Chap. xxii 14. Can thine heart endâ—…re or â—…an thine hand be strong in the day that I shall deal with thee And yet again Isai. xxxiii 14. Who amongst us shall dwell with 〈◊〉 fire Who shall dwell with everlasting burnings Our Saviour calls them off from musing upon these wonderfull prognostications as the Angel speaks Acts i. 11. Ye men of Galilee why stand ye gazing into heaven The darkness of the Sun the falling of the Stars the roaring of the Sea the trembling of the Heavens he bids them call their thoughts homewards and fore-cast with themselves how they shall be able to abide that day and undergo the trial of it It gives plain check and reproof to the curious Enquiries that naturally we are prone to make into Gods secrets Our brains will be full of questions and speculations about many high Mysteries but our hearts remain void of those sad and serious thoughts to make good use of them to our selves A man may be very curious and yet withall extreme careless exceeding inquisitive in matters of knowledge and yet notoriously careless in the practick part The consideration of the day of Judgment 't is not a matter of contemplation as it were to see a blazing Star an Eclipse of the Sun or some wonder in Nature but it abodes some great thing to us-wards Meditate upon it as upon the day of thine account and of thy making or marring for ever Thus S. Paul brings this doctrine of the day of Judgment to practise 2 Cor. v. 10. We must all appear before the Iudgment-seat of Christ. Knowing therefore the terrour of the Lord we perswade men So S. Peter 2 Pet. iii. 10. The day of the Lord will come as a thief in the night and the heavens shall pass away with a noise Seeing then these things shall be dissolved what manner of persons ought we to be in all holy conversation Thus Noah when he was warned of the Deluge he was moved with fear and prepared an Ark for the saving of himself he asked no question disputed not how it could be that all the world should be drowned but fell to building of an Ark for his preservation How many are ready to dispute How long it will be to the end of the world and yet live so as if it were but a meer dream and fable No Christ shews us the right use of these truths calls us to the moral and practick part As when one propounded a curious question to Christ Luke xiii 23. Lord Are there few that shall be saved A strange Querie How many Mark Christ's answer to him Strive to enter in at the strait gate Few or many what is that to thee strive thou to be one of them As S. Aug. piously silenced that intricate Question How originall Sin is conveyed Oh saith he Let us strive how to remove it It were strange when we see an house on fire to stand questioning how it kindled No let us bestir our selves and haste to quench it It is strange in this so serious a business of the day of Judgment which so nearly concerns us how mens wits will busie themselves in many nice Enquiries ye may meet with many such Questions in the School-men as 1. How long to it 2. In what place of the world the judgment shall be held 3. What kind of fire shall then be burning 4. Whether Christ shall come with a Cross carried before him As if Malefactors in the Jayl should fall a reasoning and debating what weather it would be at the day of Assizes or of the Judges habit and retinue and never bethink themselves how to answer their Indictment that they may escape condemnation Oh what David saith of his own days let us say of that day of Christ Teach us O Lord so to reckon and meditate of that day that we may apply our hearts to Wisdom That is the first Vobis sciscitantibus 2. Vobis vivis praesentibus Christ gives this Caveat to his Disciples then alive and present with
him and now long since dead before the day of Judgment Christ by his divine knowledge understood well enough that these men should die long before the end of the world and yet he judged not this Caveat unseasonable for those times and men and bids them take heed to themselves lest that day surprize them Admit this day overtook them not de facto yet de possibili and for ought they knew it might have teached them and laid hold on them We are to judge of these events not by enquiring into Gods secret Decree but according to the order and likelihood of causes The general spreadth and ripeness of sin when the Regions look white non tantum albae ad messem sed aridae ad ignem Bern. not like ripe corn ready to be reaped but like drie stubble fit to be burned when the Harvest looks ready for the Sickle when all flesh hath corrupted their ways 't is time then Lord to lay to thine hand We must meditate upon that day Secundum exigentiam justitiae not secundum exigentiam decreti His Justice may now hasten it though his patience delays it and his secret purpose hath set to it a longer date Saint Paul speaks diversly of this day sometimes he sets it forward and sometimes backward both to great purpose 1. To those that would needs be calculating and foretelling that day in a curious ungrounded speculation to them he sets it backward folds it up in obscurity 2 Thes. ii 1 2. I beseech you brethren by the coming of our Lord Iesus Christ that ye be not troubled by spirit or by word or by letter as from us as if the day of Christ were at hand as you love that day so patiently wait for it do not imagine it is now upon coming There is his Caveat against a curious ungrounded calculation But then 2. To quicken up our care and preparation he seems to hasten that day and to set it forward See how he speaks of himself as if he look'd for that day while he continued in the body 1 Thes. iv We that are alive and remain to the coming of the Lord. St. Paul put himself into the thoughts of seeing Christ coming as S. Hierom thought he heard the sound of the last trumpet every day in his ears Ey this thought and expectation of it every day 1. It is Sancta cogitatio Oh how will it damp our lusts quicken our piety keep our hearts in awe 2. It is Tuta cogitatio It is the safest way to expect him too soon then too late and so to be surrprized ere we be aware He that said My Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defers his coming you know how it went with him 3. It is Officiosa cogitatio He purposely conceals it that we may always expect it Christians must be adversitores Servants appointed to meet their Master whensoever he cometh 4. It is Vera cogitatio in the equivalence The day of thy death it is the day of thy judgment then thy doom is past upon thee It is all one for thee whether thy trial be at the Quarter-Sessions or be put off to the Grand Assizes To conclude this point of the fixed time of Christs coming to Judgment S. Aug. makes the best resolution and he lays it down in three assertions 1. Qui dicit citiùs venturum He that saith the Lord will come speedily he speaks most comfortably Even so come Lord Iesus come quickly 2. Qui dicit tardius venturum He that saith it will be long ere he cometh he in some sense speaks more warily but 3. He who saith he knows not the certain time of his coming but believes it firmly desires it earnestly expects it most watchfully he speaks most soberly That is the second Vobis vivis praesentibus 3. Vobis discipulis credentibus You that are my Disciples and Believers holy and sanctified men though justified and so passed from death to life yet for all that take heed to your selves this Caveat concerns you 1. Dies The day of Judgment concerns you And that not onely the hopes and comforts of that day but the dread and terrour of it must deeply afflict you Nullus intrepidus vadit ad judicium Domini habens conscientiam peccatorum Hier. Lib. 2. contra Pelagian The Saints of God are to consider and lay to heart not onely the Promises of God but his Comminations and Threatnings also Not onely the hope of Heaven but the fear of Hell also must have its work on them S. Paul reminds himself and other Christians of that dreadful Day We must all appear before the Iudgment-seat of Christ Rom. xiv 10. And Heb. xii Our God is a consuming fire Thus holy Iob kept himself in awe Destruction from God was a terrour to me Iob xxxi 23. The thought of that day made him afraid Moses at the giving of the Law said I exceedingly fear and quake How should we tremble at the day of reckoning for the breaches of this Law 2. Morbus The danger of the distemper concerns them they may fall into this disease Christ forewarns them of gravedo cordis the surcharge of the heart Snares and Temptations may surprise them if they look not to it Consider thy self saith Saint Paul speaking to the spiritual man lest thou also be tempted Many a good Christian hath slumbred securely and fallen into these sins that Christ gives warning of if that day had then surprised them it had been woe with them Noah Lot David how were they surcharged with the distemper of these sins Warnings and Caveats and earnest Exhortations they are not unuseful or unseasonable to the most holy men They are in tuto as long as they are in cauto no longer safe then they are circumspect The safety of a Christian from sin it is like the safety of men in a Ship not like the safety of men on the Shore Let the Ship be never so strong if the Mariners slumber and sleep watch not carefully they may dash upon a Rock 3. The mischief and miscarriage concerns them if they look not to it That day may come upon them unawares and the sad sequels of it The best Christians are liable to these surprisals and so stand in need of these comminations Rom. viii Though S. Paul assures the true believers that There is no condemnation to them that are in Christ Iesus yet he thought it necessary to add this Caveat Vers. 13. If ye live after the flesh ye shall die The Promises of Heaven and the Assurance of it they hold onely in studio praxi bonorum operum Hold on in the track of piety and then lay hold on the Promises But if thou turnest aside into the ways of iniquity the threatnings then will lay hold on thee and the day of Judgment will prove dismal to thee Now follows III. The greatness and strictness of this heed and caution to be used that is expressed in this busie and watchful word of circumspection
and yield to death But Paul is not here barely content to die but longs for that blessed hour judges it best of all to be dissolved and to be with Christ Verse 23. O when shall I appear before the presence of God 2 Cor. v. In this we groan earnestly desiring to be cloathed with our house which is from heaven S. Aug. tells us of Christians of the weaker and more imperfect sort Such saith he desire and long to live but yet are content to die it God see it fit But other more grown and spiritual Christians and such an one was blessed Paul though they be content to live yet they wish and desire and long to die The former have mortem in patientia vitam in desiderio they die patiently but would live willingly the other as S. Paul here they have vitam in patientia mortem in desiderio this life it is the matter of their patience but a blessed death is the matter of their desire That 's the second 3. See here in Saint Paul an higher degree and growth of Piety 1. Having gained this great Confidence and assurance of Heaven And 2. His soul panting and longing for the enjoyment of it yet that he may do God more service and promote the spiritual estate and welfare of his Church he can be content to delay those enjoyments to forbear his salvation to keep out of Heaven to be serviceable to the Church Desiderat requiem sed non recusat laborem He could wish he were at rest but yet for all that he is willing to labour still and to travel in his Ministery And what that was ye may easily guess In those times to be a faithful Preacher of the Gospel was to be no less then a Martyr Well S. Paul hath counted the cost forecast the worst Pains Poverty Persecutions he can endure them all for the love of Christ and for the good of his Church He chooses to suffer all sorts of miseries and afflictions so he may be serviceable to Christ useful to his Church rather then to leave that holy Work undone and to enter into Heaven Saint Augustine makes it a tryal of our love to God if when God should put the offer to our choice Live as ye list satisfie every lust deny your self nothing I will never punish you for it Sed non videbis faciem meaâ—… onely you shall not see my face if we refuse that offer of outward enjoyments that we may be partakers of that blessed Vision 't is a good argument of our love to God Here is a greater tryal of S. Pauls love to Christ Wilt thou presently enjoy me in Heaven or still serve me on Earth Wilt thou for my sake keep out of Heaven Nay more then so undergo Pains suffer Persecutions for my Churches good Yes S. Paul accepts of this employment on Earth and will forbear his preferment in Heaven O Paul great is thy love to Christ and to his Church Thus S. Chrysostom and S. Bernard express this choice of S. Paul As if a poor Woman should stand at the door of some great Palace wherein are all kinds of Pleasures and Delights and being without cold and hungry should be offered her self to come in but to leave her Children without in the cold there to lie in want and misery though she would fain be within yet she refuses that offer chooses to stay still in the cold to tend her Children then to part with them and enter in So Paul here had rather stay out of Heaven then forsake those Babes in Christ whom he had begot to the Gospel Not onely as Moses he chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin but rather then to enjoy the happiness of Heaven Nay see the fervency of his love to the people of God Rom. ix 3. He could wish himself Anathema separated and accursed from Christ for ever for his brethrens sake that he might gain them to God not onely forbear Heaven for a season but forgo it for ever that others may gain it 4. This he desires and this he hopes for still to be continued to them for the furtherance of their faith And yet that being liable to uncertainty Saint Paul not knowing how long God would hold him to this work imploy him in this service uncertainty of life that 's one hazard he was in deaths often and then many vexations and distractions intervening in his Apostolical Function the care of all the Churches lying upon him See here a fourth pitch of Piety his great care and solicitude he hath of their well-doing and growing in grace however God disposes of him by life or death yet his desires are that they should do well This would be his main comfort and crown of rejoycing to see being present to hear being absent that they grow in grace and that his labours amongst them might not prove in vain Onely let your conversation be as becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel The Words then which I have read unto you are S. Paul's Apostolical and fatherly Charge and Caveat to the Philippians In it observe these three particulars 1. Is the weight and greatness of this Charge the Caveat he gives to them is very ponderous that 's implied in this emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely 2. Is the extent and largeness of that Charge it hath no stint or limitation it reaches to all seasons and occasions 1. His presence and abode with them 2. His absence or being from them Whether I come and see you or else be absent 3. Is the Charge it self and that 's manifold It consists of a threefold Injunction which he lays upon them 1. Is Sancta conversatio an holy and Christian-like conversation Let your conversation be as becometh the Gospel of Christ. 2. Is Sancta concordia unanimity and concord and the spirit of peace That in all their affairs they should stand in one spirit and in one mind 3. Is Sancta constantia an holy resolution and constancy and courage for the truth striving together for the faith of the Gospel 1. In themselves Holiness 2. Amongst themselves Peace 3. Against the enemies of the Gospel Courage and Resolution First Here is considerable the weight and greatness of this charge which he gives them Onely As if he should say 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he elsewhere speaks 't is the main and chief charge I lay upon you the upshot and summ of all my Exhortations let this saying sink deep into your hearts mind this and remember it above all things that your conversation be Christian-like suitable to the Gospel live in peace and concord contend earnestly for the faith which is committed to you And then the strength and Emphasis of this word
all men since Adam Never any but the first Adam in his Innocency could have fulfilled it never any but the second Adam our Lord Iesus did perfectly fulfil it S. Paul tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. viii an impotency nay an impossibility in the Law by reason of sin Indeed when God first gave the Law it was sutable to our strength but sin infeebled us and so the Law proved impossible to us Saint Peter tells us It was a yoke that neither we nor our fathers could bear Act. xv 10. Not onely men in the state of Corruption but the very Saints in the state of Regeneration come short of it Imperfection of grace cannot attain to perfection of obedience The Church of God defended this truth against the Pelagians That the Law of God in the exactness of it no meer man did ever fulfil it There are two Dimensions in the Law 1. The first is maximum quod sic in doing of good how full must that be it must be toto corde with our whole heart 2. The second is minimum quod non in declining from sin how much must that be 't is Non concupisces not so much as to linger or lust after it Consider these two Dimensions and it will make us confess with David I see an end of all perfection but thy law is exceeding large That 's the first 2. Take the Law in the lowest pitch of righteousness yet an unregenerate man cannot obey it He is so far from fulfilling all the Law that he cannot perform the least part of it Some outward Acts a meer natural man may do S. Paul tells us They do by Nature the things written in the Law but look to the spiritual manner of performance so no natural man can obey it in the least and lowest degree of it Every carnal man is reprobate to every good work Tit. i. 10. Love is the fulfilling of the Law Perfect Love fulfills it perfectly imperfect Love doth it imperfectly but without Love there is no performance You may as soon gather Grapes from Thistles as any good work from an unregenerate man Laudo fructum boni operis sed in fide quaero radicem saith S. Augustine If the root be not good which is Faith working by Love the fruit though outwardly specious is inwardly vicious That 's the second 3. Consider the Law in the Evangelical mitigation and abatement of it yet still the Saints of God find difficulty in it A regenerate man is two men That which is spiritual and renew'd in him that readily conforms to the Law of God The spirit is willing saith our Saviour ey but the flesh is weak Nay oftentimes wilful stubborn and resisting A Christian indeed is freed à morte Peccati from the death of sin he hath a new principle of life put into him that disposes him to all holy obedience but yet he is not freed à morbo Peccati from the disease of sin that still hangs upon him and that shrinks away and withdraws it self from this due obedience A Christian hath both Primitias Spiritus the First-fruits of the Spirit they make him Spiritual and withal he hath Reliquias carnis some dregs of flesh in him they make him carnal loth and listless to any holy obedience Thus we see the Law 1. In the highest pitch is impossible to the Saints 2. In the lowest pitch 't is impossible to the unregenerate 3. Even in its moderation 't is difficult to the best in this imperfect state of regeneration But yet 't is most true what the Text affirms Gods Commandments are not grievous His Service is no such hard service as the world accounts it 't is no such toyl and drudgery as carnal men conceive it 'T is a service indeed for why should we be left to a lawless liberty but 't is an ingenuous service Take my yoke upon you saith Christ for my yoke is easie and my burthen is light 'T is Satans policy to stave us off from God with this conceit O he is an hard Master duram servies servitutem farewel comfort and contentment if he be your Master Nay verily Gods servants find no such grievances in this employment which will appear upon these three Considerations 1. In respect of their state and condition 2. In respect of their task and employment 3. In respect of their many encouragements which they meet with in this Service 1. Look upon their state and condition Gods people are not in any base servile condition But 1. They are called unto a state of Liberty and Liberty 't is sweet in it self and sweetens all our employments It matters not so much what we do as upon what terms we do it If as slaves and bondmen that embitters our work and makes it grievous If as free and ingenuous it sweetens our employment And such are all Gods servants You have heard it often His Service is perfect freedome The Law they live under 't is call'd A Law of Liberty Iam. i. 25. Brethren saith S. Paul Gal. v. 13. You are â—…alled unto Liberty Gods servants must be no bond-men The Israelites were not to be slaves for they are my servants saith God Levit. xxv Thus as Solomon made no bond-men of the children of Israel 1 Kings ix 22. but put them into ingenuous services so doth God with his servants 2. As it is a free so it is an honourable Service As we know the greatness of the Master dignifies and ennobles the service that is done unto him 'T is the high Title that the Saints have gloried in that they were Gods servants and belonged to him David gloried more in this that he was Gods servant then that he was Israel's King So Theodosius Behold Lord I am thy servant I am thy servant and the son of thy hand-maid Psal. cxvi He chose to be A door-keeper in Gods house Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts Psal. lxv 4. 'T is an high dignity to be Gods moenial servant 2. Look upon their task and employment you shall find the Service of God 't is no such wearisome service 1. The work which God enjoyns them 't is possible to them Gods Commandments are made possible to a regenerate man All things are possible to him that believes Mark ix I can do all things through Christ that strengthens me Phil. iv 13. Flesh and bloud sees nothing in the Law of God but impossibility like the unbelieving Spies O we cannot conquer the land But Faith and Love like Caleb and Ioshua conceive it may be done and undertake it readily 2. This work is easie I said it even now 3. This work 't is not onely possible and easie but pleasant and delightful A good Christian finds exceeding great pleasure and sweetness in it A just man saith Solomon delights to do justly 't is a joy to him Prov. xxi 15. So a good Christian delights in Piety Thus David
unseasonable Infirmities and to set it in just and due circumstances and then it is a speech of admirable Piety The words are a Suit and request made by the Prophet for his death and dissolution he made request for himself that he might dye In it observe two Particulars 1. The Suit it self O Lord take away my life 2. A double Meditation that works him to this desire and request for death 1. Is a full contentation and present satiety Satis est It is enough 2. Is an apprehension of his natural condition and frailty I am no better then my fathers First for his forwardness to dye and motion he makes for it Conceive it in three Particulars 1. Optat Here is an holy Wish 2. Orat That 's more he makes an holy Supplication 3. Resignat He yields himself up to God in an holy Resignation I. Optat He expresses his willingness he wishes to dye For fuller understanding of this willingness to dye let us consider 1. The Nature of it 2. The Grounds and Occasions of it 3. The Evidences and Strength and Power of it 1. The Nature of it To flesh and bloud it is a strange paradox that death should come within the compass of a Wish whereas Nature and Reason and Religion too all seem to lead us to the preservation and maintenance of our Life and Being 'T is true and yet Elias his case is here allowable and of ordinary use and practice too The Saints of God may and are willing to dye and wish for it but yet with these Caveats 1. Caveat In these wishes for Death they apprehend Death in a limited Consideration 1. In the apprehension of Nature as it is a state and condition of Separation and Destruction so we all shrink at it and flee from it 'T is that impression that God hath planted in us a care to preserve and maintain our Being Death thus apprehended makes David beg respit Psal. xxxix 13. O spare me that I may recover strength before I go hence and be no more Psal. vi 5. In death there is no remembrance of thee This makes S. Paul sigh and groan We would not be uncloath'd of this garment of our flesh but enter immediately into immortality Nay amongst others even this apprehension made Christ wish escapal and deliverance He fear'd and wish'd and begg'd escapal 2. In the apprehension of Religion as Death comes with a malediction that makes it dreadful Were Death onely a consequent of Nature or a contingency of Fortune or a contrivance of Man some more manly resolutions may willingly undergo it But as it is the stroke of Gods anger and indignation that heads the arrow and dart of Death and as it is attended with that train of evils and curses that follow Death that 's matter of horror To see Death on a pale Horse is dismal Rev. vi 8. but to see Hell following after him that 's dreadful To look into the Grave and see the Worm of Corruption 't is sad but to look lower and to see that never-dying Worm gnawing and consuming that 's unsufferable Thus it is not desirable But then 3. In the apprehension of Faith we find Death altered and changed nay sanctified and sweetned to us made useful and advantageous and so it is acceptable and desirable Death in its own nature is Gods Serjeant and Officer the appearance of such an one to a debtor or malefactor is fearful and they run from him but to a friend or acquaintance he is as a messenger of love and we willingly admit of him This Officer comes to a Christian not to arrest or attach him but lovingly to invite him 'T is made an in-lett into heaven a passage to eternity Oh When shall I come and appear before God! 2. Caveat The Saints desires of Death are alwayes conceiv'd with a limitation of submission to Gods will and appointment In this case S. Bernard gives us a good rule of conformity to Gods will and pleasure He makes a threefold subjection of these desires to God 1. Is Quod certum est Deum nolle execremur nos When Gods negative is clear and express he rejects our desires we must yield and give over As it was with Moses he begg'd often of God to go into Canaan at last God gives his peremptory denial Speak no more to me of this matter and Moses gave over 2. Is Quod certum est Deum velle velimus nos When Gods will is express and absolute then we must absolutely desire it When God did definitively appoint Moses to dye Go up to the Mount and dye Moses yields presently He dyed according to the word of the Lord Deut. xxxiv 5. 3. Is Quod incertum est utrum velit an nolit neque velimus ex toto nequc non velimus neutri parti nimis inhaereamus When his will for Life or Death is hidden and secret then we must bring down our desires from an absolute Petition to an humble and submissive Subordination Thus that good Bishop in S. Bernard tempers his desires and prayers for Death Domine si adhuc populo tuo sum necessarius non recuso laborem fiat voluntas tua desidero requiem non recuso laborem 3. Caveat The Saints desires of Death are limited and stinted with an holy moderation In this case what the School-men resolve of Christs desire of Life we may conclude of the Saints desire of Death it was an act of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a moderate willingness not a resolute will As S. Paul expresses it 2 Cor. v. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had rather Phil. i. 23. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is better to dye These desires of Death are not so much an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they purpose and fix upon as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is pleasing and acceptable As Gerson expresses it they have mortem in desiderio but yet they have vitam in pätientia they desire death but they will with patience endure life Ask Saint Paul what he wishes what is his choice and longing Oh! 't is to die it is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ask him what he wills that 's to abide still as God sees cause You have seen the nature of Elias his willingness to die See now 2. What occasions this willingness in Elias to die Besides those main grounds that work the hearts of Gods children to desire death and to wish it with comfort as 1. That the power and sting of death is vanquish'd and swallowed up in victory 2. That Christ's death hath freed us from the fear of it 3. That death puts a blessed end to all sin and corruption 4. That it opens unto us a blessed entrance into glory Besides these the spirit of Elias is wrought to this willingness and desire of death upon these Occasions 1. Taedio afflictionum Elias his life was beset with many vexations and afflictions
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