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
neighbours and by their seeming-forwardness to delude them Well that Imposture holds not always There is never a counterfeit Creeple but is sometimes seen walking without his Crutches The hypocrites vizor will some time or other fall from his face and then he will appear in his true colours But suppose they be not discover'd yet the matter is not great the mistakes and errours of Charity are seldome culpable but most-what commendable The hypocrite in the long run will be found above all to have deceived himself And that 's the greatest deceit and most uncomfortable There is some excuse to be over-reached by others it makes the sin or errour more pardonable but who will pity him that cozens himself That 's one reason why the sin of the lapsed Angels was not pardonable as was the sin of Adam The Devils misguided themselves our first Parents were deceived by the Serpent Nay such self-deceivers they act a double part in sinning and so shall undergo a double portion in punishment The mis-leaders and mis-led saith Christ shall both fall into the ditch Here one man doth both evils and so shall suffer a double damnation That 's the second They are self-deceived Thirdly They deceive themselves in a matter of the greatest moment and consequence and that 's worst of all we over-reach our selves in the greatest business in the matter of our souls And such a deceit as this hath these three Aggravations 1. 'T is Maximè pudenda deceptio 't is a most shameful couzenage Slight over-sights are more excusable but to miss in the greatest business that 's most ridiculous Mala emptio semper ingrata est Every man laughs at him who is penny-wise and pound-foolish and twit him with his over-sights and upbraid him with them This is the man who is cunning in trifles but grosly deceiving himself in Soul-business How shameful is that S. Iames layes load on this folly chap. i. 26. This man deceives his own heart his Religion is vain O! vanity and deceit in our Religion to be mistaken in that weighty business 't is a most shameful deceit 2. 'T is Damnosissima deceptio he brings upon himself the most costly deceit the greatest loss the loss of Salvation that 's an inestimable loss Error circa ultimum finem The Prophet Esay cryes out of these deceits denounces a wo unto them Isai. iii. ix Wo be unto them they have rewarded evil unto their souls Oh the deceits of sin are deadly Sin deceived me and slew me Rom. vii 11. 3. 'T is Irreparabilis deceptio that adds to the Aggravation 't is an irrecoverable deceit Other mistakes may be rectified and regained but he who cheats himself of his own soul and his heavenly inheritance is undone for ever That 's the woful errour that will never be fetch'd about again 'T is like Esau's bad bargain when he cheated himself of his Birth-right for a mess of Pottage he could not recover it Though he sought it with tears To have all our thoughts to perish all our imaginations and hopes of going to heaven to be a meer delusion not to be mistaken in some particulars but in the end to be a fool Ier. xvii 15. Oh this is a bitter reproach when God calls us fools Sure heaven was never made for fools The foolish shall not stand in thy sight Psal. v. 4. A SERMON ON PHILIP i. 27. Onely let your conversation be as it 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 Context is an affectionate Protestation of S. Paul's love to the Philippians He assures them of his love to them and of his care for them The Apostle was even now in an holy ardency of spirit rapt up into Heaven longing to be dissolved and to be with Christ Verse 23. Yet see his charity and love to Christs Church when he thinks of them he checks and abates his former desire For the furtherance of Gods people and for the promoting of their salvation he is content yea willing and desirous to keep out of Heaven to forbear those joyes and preferrs their spiritual welfare before his own present happiness and salvation Verse 24. See what an high pitch of Piety and Grace S. Paul hath attained unto A little to insist upon the Context Ye may observe many remarkable evidences and degrees of his piety in this passage of Scripture 1. He hath attained to a strong assurance of his future happiness and bliss he knows his dissolution shall be a translation of him into a blessed condition death shall prove to him a great advantage Verse 21. To die is gain to him It is an high improvement of piety to attain to this Christian Confidence and Assurance No doubt it cost S. Paul much pains and labour to work his heart to this holy confidence to be perswaded that death which a worldly man accounts the utmost loss should bring to him the greatest gain There are who talk of their assurance of Salvation but it is to be feared In many 't is but imaginary a groundless presumption in others it is but intellectual and notional inferred and gathered haply by way of argument and discourse and so goes no further then a speculative Conclusion But this of Saint Paul 't is cordial and affectionate and experimental the fruit of many prayers and holy endeavours And such an Assurance is rare to be found 'T is that hidden Manna which few taste of Osculum Spiritus Sancti that Kiss of love and peace which God bestows on his devout and dearest Favourites It costs a great deal of searching and religious labouring e're we can find it Nesciunt quantis gemitibus lachrymis constet saith S. Aug. Happy are they who after long seeking can at length attain to it Ye see S. Paul hath found it That 's the first 2. A second pitch of Piety in S. Paul is not onely that he hath attained to a bare contentment but a great willingness yea more then so an earnest longing to die and to be dissolved Vers. 23. That 's a further and higher degree and growth of piety It argues much strength of faith a great prevailing of grace to sigh and groan in our selves till we be dissolved This S. Paul professes of himself and such as he was Rom. viii 23. We that have the first-fruits of the Spirit we groan within our selves waiting for the adoption the redemption of our bodies And so again 2 Cor. v. 8. We are confident and willing rather to be absent from the body and to be present with the Lord. It is well with us we think if we can with much ado work our selves to any tolerable contentment to die and to leave the World We account it a great Mastery over our selves if after much strugling and resisting we at length submit to that necessity
the hatred of the whole Kingdom was upon him he was a man whose life was imbitter'd with sorrows 'T is one blessed end and issue of afflictions they wean us from the desire of life Prosperity glues us to this life Afflictions loosen us O mors quà m amara How bitter is death when we are at ease O mors quà m jucunda How pleasant is it when we are in torments These minores mortes fit us for the great Death S. Paul's fightings with beasts at Ephesus made him willing to grapple with this When the soul of man finds no footing on outward things then it wishes it had the wings of a Dove that it might fly away and be at rest Happy afflictions that fit us for death 2. Grief for the miseries of the Church That goes nearer In private sufferings a Christian can be more contented when it goes well with the publick but if the Church lies under misery that makes an Elias to call for death Old Eli who digested well enough his private sorrow yet when the Ark was taken He fell off from the seat backward and he died The Saints are loth to see evil days to outlive the prosperity of Gods people The Lord shall make thee see Ierusalem in prosperity all thy days 3. Sensus impotentiae An apprehension of an inability to do any more good Elias was tired and wearied-out with the gain-sayings of Idolaters he had conflicted with their obstinacy Ahab is hardned Iezabel enraged Baal restored Gods Prophets are persecuted he sees no success of all his pains he is weary of his life As the soul in the body if it be hindred of action it forsakes the body presently so the spirit of Elias finding he could not prevail it desires to relinquish an ungrateful world and to retire to Heaven 4. Praegustus coeli The anticipation and feeling of those joyes of that rest and bliss whetts the appetite of Elias to desire possession and fruition of them If there be so much comfort in lumine Prophetiae how much more is there in lumine Gloriae If Mount Carmel and the Visions there be so ravishing what is Gods high and holy Mountain and those Revelations No question Saint Paul's rapture bred in him an high measure of heavenly-mindedness If the assistance of one Angel feeding the Prophet was so ravishing what will be the society of innumerable Angels If Communion with God upon Earth be so gladsome how unspeakable will Communion in Heaven be Si bonus es Domine animae quaerenti quanto magis invenienti These were the grounds and occasions of Elias his willingness to die But 3. What evidences of this willingness to die will appear in Gods children and what is the strength and power of it 1. It will appear in encouraging them against the forethoughts of death the thoughts of death are not ghastly to them Their frequent meditations and desires of it make them acquainted with it and familiar to them Nemo timet facere quod se novit benè didicisse Gerson 2. It will free them from dismayedness at the approach of death make them willing to entertain it Gods calling them to death they presently hear Non clamores tantum sed susurros divinos statim percipiunt The very beckning of Gods hand makes them hasten to him It was no more 'twixt Moses and God but Go up and die Thus Saint Paul tell him of bonds I care not for death saith he 3. It will bear them out in the conflict and onset of death Makes a Christian smile at the face of it How peaceably died Iacob Aaron Moses and Simeon As Saint Bernard of Christs yielding up the Ghost Quis tam facilè quando vult dormivit 4. It makes them triumph over the most tormenting and cruel deaths The three Nobles in Daniel slighted the furnace Martyrs kissed the stake they would not accept of deliverance like valiant Souldiers that are desirous to be put upon desperate Services That 's the first Optat Elias wishes to dye so willing is he to it II. Orat He makes his prayer that he may die That imports more 1. Prayer is a deliberate desire Sudden wishes vanish and die in us Many have some pangs of mortification and leaving the world as Balaam had but would be loth God should take them at their word like him in the Fable No Elias and a Saint goes further it is their deliberate wish All things considered they judg it best for them they exercise their hearts towards it waiting with Iob groaning with S. Paul begging with Simeon their dissolution 2. Prayer it is a religious desire a matter of devotion and holy supplication tendred to God framed into their prayer A natural man or a wicked man may have wishes to die and deliberations So had Achitophel and Iudas but they presented not these desires in prayers to God The Saints die like Ioab at the horns of the Altar by prayer sacrificing their lives to God like old Simeon brought by the Spirit into the Temple and there praying for death 3. Prayer it is a restrained desire Prayer extends the will but restrains the power He is willing to die Oh that I had wings like a Dove but is not the disposer of his life to part with it at pleasure Were our lives our own we need not beg leave of God to lay them aside His Petition 't is a real Confession that our time is in Gods hand not in our own We may be waiters and suiters and in desires hastners but not executioners of our own death As Gregory saith we must like Elias be in ore speluncae or in ostio Tabernaculi with Abraham ready to receive death not to hasten it to us In preparation we must hasten not in execution Our hastning must not prevent Gods coming Hastening to the coming of our Lord Iesus 2 Pet. iii. 12. not before his coming That 's the second Orat. III. Resignat Take away my life it is an act of resignation He directs and tenders and resigns it up to him and that upon divers Reasons 1. Ob jus dominii He yields up his life to God as the Lord of it No man lives to himself and no man dies to himself whether we live we live to the Lord whether we die we die to him whether therefore we live or die we are the Lords Rom. xiv 7. placed here in our stations The issues of life belong unto him We are not Masters of our time or life David served his time according to the counsel of God Old Simeon begs his dismission 2. Ob fidem depositi He commits his life to be kept in the hands of God The Saints in their death do not utterly relinquish and for ever depart with life but they depositate and intrust God with it Thus Tertullian Our life is in deposito apud Deum per fidelissimum sequestrem Dei hominum Iesum Christum Those things that I have committed to him he will keep Our lives
they are the pledge of our faith we leave in Gods hand Thus David puts his life into Gods hand My time is in thy hand deliver me from the hand of mine enemies and from them that persecute me Psal. xxxi 15. So our Saviour Father into thy hands I commend my spirit 3. Ob specialitatem modi It is strange being in the fear of death he begs death he flies for his life and yet he flies from it desires to die to escape death True but this suit of his is for the special manner of his death and dissolution 1. Ut non violenta sed placida morte He desires to escape Iezabel's cruelty begs of God to dispose of him to a peaceable death and dissolution Deliver my darling from the power of the Dog Psal. xxii 20. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is inter beneficia a favour and a blessing to be asked and sought for 'T was granted to Iosiah to die in peace so to Hezekiah Iob accounts it a blessing to die in his nest Iob xxix 18. David desires to fall into the hands of God rather then into the hands of men Blesse God that we can close our brethrens eyes in peace that they are gathered into the barn like ripe Corn by the Sickle of death not by the Sword of an enemie 2. Ut honesta non probrosa morte Take thou my life away let not Iezabel have her will on me 'T is an honest and honourable wish Decorè cadere as Saul That the Philistines mock me not 1 Sam. xxxi 4. Not to have the death of a Dog or the burial of an Ass. 'T is that which the Church bewails Psal. lxxix 2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven the flesh of thy Saints unto the beasts of the earth Those two Witnesses in the Revelations whom spiritual Iezabel slays she suffers their dead bodies to lie unburied in the streets of that great City 3. Ut non in Deum contumeliosa morte sed honorifica moriatur that he might die such a death as God be not dishonoured by it It was the trial of Baals deity that he could not rescue his Priests from destruction Iezabel hath sworn by her false Gods that Elijah shall suffer See now it stands God upon in point of honour to rescue Elias and Elias begs such a death as might not make Iezabel blaspheme and insult over God 'T is the desire of Gods children to die for the greatest advantage of Gods glory That God might be magnified in their bodies by life or death Thus it is said of Christs prediction of Saint Peters death by what manner of death he should glorifie God Is martyrdom the way of glorfying God The Saints run to it Ey but it will make the enemies of God insult the more Elias prayes against it Athanasius fled from it They desire to die for the greatest purpose that their deaths may be precious and rich So much for the first Elias his willingness to die Now follow Secondly The two Meditations that work him to this willingness To speak of one of them onely and that 's an holy satiety Satis est It is enough Take it in these four Expressions 1. Satis vitae meae It is enough Lord I have lived long enough The Saints of God can set a full period they can stint their desires of longer life They wish not an eternity here A worldly man Oh he could part with another life might this life last always No 't is Gods blessing to his children they are satisfied with length of days Psal. xcii 16. 2. Satis mundo They have enough of the world too The comforts of this life the pleasures profits preferments they can stop and stay at them too refusing with Barzillai the offers of preferment How shamefull is it for old men to thirst after riches and honours like the two Tribes content to stay on this side Jordan for the goodness of the Countrey 3. Satis officio He hath finished and fulfilled his course that makes him willing to die he hath accomplished his Ministerie Happy they whose work is done before their day be done The ability of giving a good account of our service is the powerfullest encouragement to be willing to die Thus S. Chrysostom observes in compare of these two places S. Pauls escapal out of Damascus and his readiness to die at Ierusalem Then he had done no service so he was loth to die now Paul the Aged had finished his course then he is ready for bonds and death So Christ till his work was finished hid himself after he offered himself to them 4. Satis miraculosae providentiae 'T is enough for that too He hath been mightily and miraculously preserved and delivered hitherto he will not thrust himself upon more miraculous ways 'T is enough Lord now end my life Non vult oneri esse misericordiae divinae he will not be burthensome to the mercy of God The Apostles were sparing of miracles for their own selves wrought none in their own hehalf they valued not life at the rate of a miracle accounted themselves less then an ordinary mercy For this Christian Brother of ours whose blessed death and departure we are now met together not so much to lament and bewail as to celebrate and honour much very much may be spoken of him to the glory of Gods rich grace in him and the enbalming of his name with a precious memory But the applause and welcome that the Saints and Angels give to him in heaven and those blessed Euge's that the Authour and finisher of his faith hath received him with are the true and full commendation that his soul rests in Onely in a few words Know that the death of this good man as it is in Gods eyes so in ours it must be honourable and precious And because Bernard's Rule is true Preciosa mors Sanctorum quam commendat vita pretiosa You all witness with me who have lived with him that his carriage hath been such as becomes a man professing the fear of God What his life was from his minority most of you know better then my self Onely I have had always the report of it to be upright and unblameable I found him at my coming the chief credit and improvement of the worthy pains of my reverend Predecessor at whose feet he a long time sate as a good proficient And since my being here I have remarkably taken notice of him as a great encouragement of mine unworthy labours His piety and course of godliness hath witness of all men and of the Truth it self Which was 1. Timely and not put off with delays He often blessed God that called him so timely not suffering him to linger till the evil day That had not been so comfortable 2. It was observable to his own heart It was not wrought secretly but as he imparted to me Piety found him averse and it was not without some enforcement used that he was drawn to that Sermon which gave the first successfull knock at his heart 3. It was constant witness his diligence and timely forwardness to repair to the House of God his attention reverence devotion there observed by others who preached occasionally 4. It was judicious not groundless but intelligent able he was to give a reason of his Faith He was exercised in the study of the Scriptures and grounds of Religion able to speak understandingly 5. It was substantial not languishing away in circumstances and trifles He professed in his sickness that the disputes about In-conformity were of no use for piety and that the power of Religion was not in them 6. It was diffusive 1. Into all his life 2. Into his family and children 3. Into his friends and familiars 4. In an unquestion'd honesty to all men 7. It was solid and strong bearing him up in this long tedious and oft-times very sharp and violent sickness 1. The apprehensions of his faith were constantly quick and comfortable he felt not the least nibling of Satan 2. His patience was admirable and heroical 3. His charity in spending himself in fruitful conferences and perswasions to those about him was great and bountiful 8. It was crowned with Perseverance which God did not onely secretly bestow upon him but with feeling and assurance he triumphed in it One of his last speeches was Sathan may as well pluck God out of Heaven as pluck my soul out of his keeping FINIS Errata PAge 31. line 15. read pactional p. 75. l. 36. r. 1 p. 132. l. 2. r. any p. 165. l. 16. r. negativè p. 188. l. 3. r. not p. 190. l. 34. r. loads p. 203. l. 25. r. she p. 204. l. 5. r. us p. â—…06 l. 21. r. Jerem. p. 243 l. 23. r. Hear p. 245. l 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 289. l. 45. r. Author p. 301. l. 41. r. of p. 303. l. 44. r. Bona. p. 328. l 33. r. the. l. 38. r. heart p. 330. l. 6. r. sacrifice p. 351. l. 28. r. Accent p. 353. l. 33. r. loaves p. 377. l 15. r. twiâ—…s l. 16. r. upbraids p. 393. l. 23. r. know ye not p. 396. l. 41. r. there l. 20. r. choice and disparity
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
no revelation or instruction on these Prophets part The Lord hath purposely estranged us from all entercourse 'twixt us and the Spirits departed There is no need of Moses and Elias to speak from heaven we have Moses and Elias and all that they can say behoofeful for us in their Books and Writings Ye are come to the Spirits of just men made perfect and to Iesus the Mediatour of the New Testament Heb. xii 23 24. He is the onely Mediatour III. The Matter of this Conference His decease which he should accomplish at Ierusalem Had some the reporting of this Conference it should have been of some other matters May be of the Succession of Times and Kingdoms of the rising and falling of Monarchies These the Prophets were acquainted with but these they talk not of Others would have reported some Seraphical discourse of the nine Orders of Angels and those Hierarchies or some great discourse of Limbus Patrum or of the souls in Purgatory No such matter it is here De morte Christi Of Christ's decease But 1. Why do they conferr about this 2. How do they talk of it 3. Why do they conferr about the death of Christ 1. This is the grand necessary fundamental Work of Christ for his Church If such a Synod as this meet it is not for trifles but they talk of the Common Salvation of the Church That is the Capital Truth the ground-work of all our Faith and Salvation This takes up their discourse Nay it is the Meditation of God His ancient thought from Eternity was busied about this That Christ should dye for our Redemption 2. This they talked of as a thing that was a great grief and offence to the Apostles A little before Peter abhorred to hear of Christ's death It bred in them 1. Scandalum tristitiae They were very sad 2. Scandalum dubitationis It troubled their Faith how the Messiah should suffer We trusted that it had been he which should have redeemed Israel Luk. xxiv 21. but he is dead Purposely Christ and these Saints conferr about this To acquaint the Apostles with this Mysterie that so it must be and that our salvation depended upon it 3. This they talked of as the thing that both Law and Prophets prefigured and foretold All their Sacrifices were Representations of his Death all their Prophesies Predictions of it Thus it is written and thus it behoved Christ to suffer Luk. xxiv 46. In this sense He was the Lamb slain from the beginning of the world 4. This they talked of as the matter of Christ's greatest Glory and Renown They being to Adore Christ and to put Honour upon him they invest him with his Garments dipp'd in Blood Isa. lxiii 1. Who is this that cometh from Edom with dyed Garments from Bozrah This that is glorious in his Apparel travelling in the greatness of his strength mighty to save What Honour like this to dye for his Church to be the Sacrifice of the World the Ransom of Mankind the Conquerour of Hell the Purchaser of his Chosen Quapropter Wherefore God also hath given him a Name which is far above every name Philip. ii 9. Absit therefore saith S. Paul ut gloriarer nisi in Cruce Christi God forbid that I should glory save in the Cross of Christ Galat. vi 14. 5. This they talked of as the main matter of heavenly discourse What do Moses and the Prophets Angels and Archangels talk and discourse of They wonder at and Adore the death of Christ and Redemption of the Church 6. This they talked of in care and solicitude for the Church on earth They themselves are in Glory Ay but their brethren yet as the two Tribes fight for their brethren Securi de se Soliciti pro nobis But 2. How do they talk of it Reduce all to these three heads 1. Praedicentes Foretelling him of it Not but that Christ foresaw it himself but this Dispensation he used to know it by Scriptures and these Revelations 2. Gratias agentes Adoring him for it magnifying his goodness as the twenty four Elders Thou art worthy to receive Honour and Blessing for thou hast Redeemed us 3. Orantes ut acceleret Begging the accomplishment Peter solicits him not to dye Moses and Elias they solicit him to finish that glorious work upon which their Salvation and the Salvation of the whole Church depended Use. 1. Christus in gloria meditatur de morte His Glory makes him not forget his Death How should we season all our thoughts of joy with thoughts of our departure 2. Do these glorious Saints talk of Death Oh! let it take up our thoughts let it be much in our meditations THE FOURTH SERMON ON S. LUKE ix 31 32. Who appeared in Glory and spake of his Decease which he should accomplish at Ierusalem But Peter and they that were with him were heavy with sleep and when they were awake they saw his Glory and the two Men that stood with him WE have seen in general the summ of this Conference about Christ's Decease Now look upon it more particularly and with accommodation to our selves So we discover four Particulars 1. Here is Colloquium de Morte They talk and conferr of his Death and Passion 2. Here is Natura Conditio Mortis T is exodus a deceasing or departure 3. Here is Susceptio hujus conditionis It is a fulfilling 4. Here is Circumstantia susceptionis It must be at Ierusalem First Here is Colloquium de Morte Christ puts himself into this premeditation of Death for two purposes 1. As a moderation of his present Glory and Majesty into which he is advanced Being thus magnified by his Father and raised to an high pitch of Glory he seasons it with this deep and serious meditation of his Death and Passion The thoughts of our end and dissolution are never unseasonable but yet they are most sutable and seasonable in our greatest advancements and prosperity When you abound with all outward comforts then allay and moderate thy joy with this mortifying Meditation I must lye down in the grave Thus Christ interchangeably In his Humiliation he refresheth himself with the expectation of Glory When he stands at the Bar Ye shall see saith he the Son of man sitting on the right hand of Power and coming in the clouds of heaven Matth. xxvi 64. And so before his Passion O Father glorifie me with thine own self with the glory which I had with thee before the world was Ioh. xvii 5. Contrarily being in the state of Glory he puts himself into the cogitations of Death When the Graecians came to visit and do honour to him he discourseth of his Passion Except a corn of Wheat fall into the ground and dye it abideth alone Ioh. xii 24. Naturally Abundance and worldly prosperity raises our thoughts too high makes us forgetful nay to abhor the mention of death Greatness like Ahashuerus will have no mourning nor sackcloth Esther iv 2. to appear before him As
there is no recovery then all thoughts perish all hands fall no work or counsel or purpose any more 3. Is Mors exitus Is Death a departure Provide and forecast for a place of refuge Death is like a cruel Landlord turns us out of dores What folly is it not to provide a place to receive us This Christ commends in the Parable of the Steward Make to your selves friends that when ye fail they may receive you into everlasting habitations Luk. xvi 9. This was our Saviour's comfort I leave the world and go to the Father Ioh. xvi 28. This was the perplexity of men without Christ. The wisest of them knew not what became of their spirits Animula vagula blandula Quae abibis in loca whether upward or downward as Solomon speaks They that are Christ's are assured of a place after their departure We know if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hand eternal in the heavens vers 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven This made Lot willing to forsake Sodom that he had a Zoar to retire to and the Israelites to leave Egypt that they had a Canaan to go to It was a judgement upon the false Prophet that he should go from chamber to chamber to hide himself 1 Kings xxii 25. That 's the second Natura Conditio Mortis Thirdly Here is Susceptio Conditionis It is called an accomplishment or fulfilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Active not Passive not to be fulfilled upon him but by him he himself to accomplish Christ's Death as appointed by God was unavoidable and necessary as inflicted by his enemies it was violent and enforced yet he himself voluntarily undergoing and performing of it it is his action and fulfilling Christ's sufferings were not bare sufferings but voluntary performances He was Lord of his own life No man takes it from me I lay it down That which gave merit and acceptation to Christ's suffering was his willing and free and active undertaking of it And as in Christ so in Christians their sufferings their deaths they are active in them not patients onely A wicked man Death gnaws upon him he is snatch'd to Death a Christian willingly admits of it When God calls he offers himself as Christ did Quis tam facile dormivit I lye me down and rest Egredere ô Anima Non repetent animam ego reddam Now this under-going of death it is called an accomplishing a fulfilling 1. In respect of God's counsel and ordination Christ's death was appointed from eternity he had purposed and forelayd it Act. iv 28. To do whatsoever thy hand and thy counsel determined before to be done He is the Lamb slain from the beginning of the world in God's wisdom appointing it in his truth promising it in faith believing it only his actual suffering that accomplish'd it Ought not Christ to suffer these things and so to enter into his glory This makes Christ so studious to admit of death else how should the Scripture be fulfilled This consideration makes the Saints suffer all things Death it self naturally willingly This commandement received I of my Father The end of my times are in thy hand To God belong the issues of death Ps. lxviii If chance or violence only appears Flesh and Bloud may struggle but God's appointment that makes us submit I held my peace because it is thy doing Moses when God expressed his resolution he must die importunes no more goes up to the Mountain layes down his life S. Peter layd down his life as the Lord had shewed him The will of the Lord be done 2. Death is called an accomplishment or fulfilling of our departure because that is but the closure and ending All our life 't is a beginning and progress to our end As all Christ's life it was a pro-passio to his Passio his sufferings were all Viae ad mortem so our life it is a progress to death We no sooner come into the world but we begin to go out We die daily in this sense That part of our life that is gone it is Morti deputanda it runns upon the score of Death Indeed eternal life it is tota simultanea possessio vitae 't is vita in statu fixed but this is in fluxu as waters alwayes flowing Youth 't is the death of Child-hood Man-hood the death of Youth Age the death of Man-hood then Death closes all Philosophers say motus and terminus are but one thing really so our passing and consummation of life it is but one continued-death That 's the third Susceptio conditionis Fourthly Here is Circumstantia susceptionis the place of accomplishment Hierusalem Conceive the purpose of it in three Expressions 1. It is Locus singularitèr designatus a place singularly designed All the Circumstances of Christ's death were fore-sett and appointed The time of it was foretold and calculated by Daniel the manner of it was prefigured and foretold by the Prophets the place all the occasions and instruments and circumstances were designed As the Paschal-Lamb was not onely commanded to be slain but on what day in what place it was to be dressed in what manner to be eaten And as it is so in Christ's death so likewise in ours Our times are set and fixed the period of our life the circumstance of place all occurrents fore-layd Thus God appoints Moses and Aaron both time and place to die in Thus Elias must now and in such a manner be assumed Thus S. Peter was fore-warned by what manner of death he must glorifie God So Agabus shews S. Paul how he must be bound It must settle our hearts Our lives are in God's book set that time is fixed as was the Exodus of the Israelites the self-same day It must make us resigne up our selves our deaths the whole carriage of them to God's wise disposal 2. It is Locus typicè praefiguratus Hierusalem that was foretold and prefigured as the place of Christ's death This was prefigured in Isaac's Offering on Mount Moriah On this Hill David Offer'd to cease the Plague This place he appointed to build the Temple on There was no Altar we know allowed but this of Hierusalem Here the Passeover was to be slain and eaten Thus the Apostle Heb. xiii 11. The bodies of those beasts whose bloud was brought into the Sanctuary by the High Priest for sin are burnt without the Camp v. 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate It must seal up unto us the fulfilling of all our Redemption Every Circumstance was prefigured and is now accomplished Now was the great Jubilee when Christ dyed now the whole Burnt-Offering was tendred up to God 3. It is Locus moraliter praefigurans Ecclesiam Christ must die at Hierusalem that is his death it is proper to and effectual for his Church
the first note of true hearty repentance 't is Voluntaria 2. Vera poenitentia 't is Solitaria True sorrow for sin it will be secret in privacie and solitude and then it works strongest Ille dolet verè qui sine teste Players on the Stage may howl and mourn and wring tears from their eyes and yet be mad merry fellows among themselves Ahab can put on Sackeloth and go softly when he spies Elias And if they chance to miss spectators to see and applaud them their labour sorrow it is all lost Why have we fasted and thou seest not Isai. lviii 3. Whereas a true Penitent with St. Peter goes out seeks a corner to shed tears runs not among his fellow-Disciples to take notice of him As Ioseph shed his tears of commiseration so a true Penitent his tears of contrition in his privatest closet Thus David saith Saint Chrysostom speaking of the privacie of his repentance was in solio regali velut vinctus in carâ—…ere aula regalis erat tanquam eremi vastissiâ—…a solitudo his walks chamber closet bed they were witnesses of his true repentance That 's a second evidence of true hearty contrition 't is Solitaria 3. Vâ—…ra pâ—…nitentia 't is Perpetua 'T is a continued constant lasting repentance A wicked man reckons the shortest fit of spiritual sorrow to be insupportable he cannot endure it Felix at the first offer and touch of it rejects it instantly Like little children or mad men if the physick be bitter or untoothsome they fling it from them or spill it presently A true Penitent drinks deep of it and sucks up the dregs 'T is tempered by God himself he knows it is soveraign Thus David acknowledging the frequency and constancy of his repentance professes he made his tears his food day and night Psal. xlii 3. To which St. Bernard alluding in his second Sermon De Iejunio tells us There is one kind of bread a Christian always feeds on never fails from the bread of tears which he saith David made his ordinary standing dieâ—… Lachrymâ—… factae sunt mihi panes die ac 〈◊〉 He used them not as physick onely for some extraordinary recovery as most men think of repentance applying it as Papists their Extremâ—… Unction never but in case of death no David fed upon them and lived upon them they were his appointed food day and night Ieremie calls it a fountain of tears not a cistern that spends it self presently or a Winter-torrent in some great affliction which the Summer of prosperity will soon drie up but a fountain of tears implying constancy and perennity Thus saith Chrysostom St. Paul not having any present enormities as fuel to maintain the flame of his repentance rather then he would abate his sorrowing re-calls his ancient sins past and forgiven Deleta revocat I was a persecutâ—…r I was a blasphemer thereby to stir up and maintain his sorrow A wicked Reprobate the least nibbling of the worm of conscience is intolerable to him for the least moment he either destroys it presently or it destroys him Christians delight to continue in it Even in the midst of this fiery furnace of an afflicted conscience they walk and talk sing and rejoyce like the three Children whereas Iudas Saul and other Reprobates are presently consumed with the least flashes of it A true Penitent makes this the purpose of his life would not live but to repent with Tertullian accounting himself Nulli rei nisi poenitentiae natus Born to repent and never give it over before he dies Nay were it possible he would mourn in heaven Then at the day of Judgement shall these penitential tears be wiped from his eyes He enters into heaven with tears in his eyes and God must wipe them away of themselves they would not stay or dry up That 's the third property of true Repentance 't is perpetua That 's the first reason why our hearts must be wrought upon Ratione Veritatis otherwise 't is no true Repentance 2. Ratioue usus Except thy heart be contrite and penitent 't is no useful and profitable Repentance Outward abstinence and reformation without the heart is to no purpose Thou mayst prune the twigs or hew off the boughs but the root keeps life in it and will spring out naturally till that be deaded hacking the bark is lost labour We may truly say of such heartless repentance as the Messalians falsly taught of Christian Baptism it doth Radere peccata non eradicare shave or pare off sin not kill it at the root Sin 't is as deeply fastned in the heart as Ivy that grows and springs out of a wall we may shed off the leaves but if we would throughly destroy it and root it out we must dig down the wall and break it in pieces So if thou wouldst work out those fibrae peccati that are fretted and incorporated into thy soul thou must bruise and break thy heart by Repentance As in curing of a sore so here 't is not sufficient to wipe away the filth and corruption that issues from thy soul except the core of sin which lyes in thy heart be consumed and perish'd That 's the second enforcement for hearty Repentance Ratione usus otherwise it is unprofitable Repentance Contrition must work upon the heart 3. Ratione acceptationis Otherwise 't is no pleasing or acceptable Repentance In this case were it possible to divide the man God chuseth like the King of Sodom Tantummodo mihi animas God expects and accepts the heart If the heart be absent he accepts not either hand or head or the whole outward man but even without these the heart contents him Thus David Sacrificia Dei Cor contritum The choyse Sacrifice that is best accepted is a contrite heart Nay Sacrificia 't is all the Sacrifices represented by all and including them all and in Gods account more precious then all The Sacrifices of God are a broken heart without which other Sacrifices find no more acceptance then Cain's oblation We find that in Suetonius Excors Sacrificium the Emperours Sacrifice that had no heart was prodigious and abominable Sure with God an outward carkass of Repentance without the heart and spirit 't is no less execrable That 's the third reason for our hearts Contrition Ratione acceptationis otherwise no Repentance acceptable Thus having seen the Act of Renting applied to its proper object in the affirmative part Come we Secondly To the object negatively set down Rent not your garments In the former Rent your hearts was discovered their inbred obduration In the latter Rent not your garments the Lord checks and reproves their outward Superstition And that I resolv'd into a double sense 1. In disjunction from the renting of the heart so it is Sensus purè negativus a plain Prohibition Or else 2. In conjunction together with the renting of the heart so 't is Sensus comparativus Your heart rather then Your garment First Conceive it negative Rent not your
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
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
As Protarchus in Aristotle said Those stones were happy stones of which Altars were made Sure 't is an happy employment of what God gives to us that we give something of it again to God to maintain his Worship Superstition spares for no cost and shall Religion be close-handed The Jews that lavish'd out their gold Ear-rings and Jewels to make the Golden Calf were afterwards as forward to contribute their gold and silver for the Ark and Tabernacle Our Christian Worship it is more spiritual then that of the Jews but that discharges us not of this duty God's House his Ministers the Provision for his Worship they must be supported and honourably supplied This is strange doctrine to the world We count nothing too mean too homely for the Service of God If we remove the Ark put it in a Cart if we give place to it lodge it in a Cottage That Religion is best we think that is best-cheap 5. A fifth thing observable is that it was Cultus per sacrificium a publick worship by solemn Sacrifice a consuming and burning upon Gods Altar their Gifts and Oblations Burnt-Offering and Sacrifice was the most awful and solemn Worship the Church offered up to God before Christ. Moses gives Rules and Canons for this Service Nay as Christ saith of Circumcision we may say of Sacrifice It was not of Moses but of the Fathers all from Adam and downwards Abel Noah Abraham and the rest of the Patriarchs abounded in this Service And it carries with it these significations 1. It was a real Recognition and acknowledgment of Gods Soveraign Dominion and of their Dependency and Subjection to him Mittite agnum dominatori terrâ—… Isai. xvi 7. Seâ—…d ye a lamb to the Ruler of the land as a Sacrifice of Homage and Subjection 2. It was a sad Remembrance and acknowledgment of sin and of the due debt and just desert of death by sin The slaying of the Sacrifice was a confession that they deserved death and destruction 3. It was a Protestation and Profession of their faith in Christ the great Atonement to be offered for them the true Lamb of God the great whole burnt-Offering to satisfie for sin 4. They were Testimonies and Professions of humble thankfulness for mercies received But then the Inquiry must be Where is our Christian-Sacrifice Have not Christians something to offer and sacrifice to God I answer These carnal and external Sacrifices of Beasts belong all to the Law of Ceremonies and so cease now and are out of date Christ hath put an end to them The Salt that did season their Sacrifices was Gods Institution now they want that Salt and so they corrupt and putrefy The Mannah that was kept longer then Gods appointment bred worms and corrupted such now are all Jewish Sacrifices Now they are no sweet savour but a loathsome stench in the nostrils of God But then have Christians no Sacrifice Yes verily The summe and substance of those Sacrifices is compleat in Christ. He is the onely Priest and Sacrifice of the New Testament He offered up himself once for all He gave himself as an Offering and a Sacrifice to God for a sweet-smelling savour Eph. v. 2. A Sacrifice of that efficacy that it need not be offered often it was once offered and is for ever effectual S. Chrysostom compares the Jewish Sacrifices to weak Plaisters that must be often renewed Christs bloud was like a Soveraign plaister Semel impositum semper sanat once applied it perfectly cures us But yet though we have now no proper Sacrifice external and bodily yet we have still our Evangelical and spiritual Sacrifices For besides that every good work and holy action done for the honour of God is a Christian Sacrifice Feci Deo as David speaks makes it a Sacrifice As S. Augustine speaks Opus bonum quod fit ut sancta societate inhaereamus Deo Any good work that may joyn us to God and commend us to his acceptation that 's a Sacrifice Besides that a Christian offers up to God a fourfold Sacrifice 1. Sacrificium cordis contriti The Sacrifice of a Contrite heart in the practice of Repentance Thus S. Paul calls the Repentance and Conversion of the Gentiles The Offering up of the Gentiles or the sacrificing of them And David acknowledgeth The Sacrifice of God is a broken and contrite heart Psal. lâ—… The killing of our lusts the mortifying of our sins 't is an holy and acceptable Sacrifice and Service unto God A Christian hath 2. Sacrificium cordis devoti the Sacrifice of a devout heart that 's the Sacrifice of Prayer and our great Christian Sacrifice when the soul by prayer ascends up to heaven as upon the Altar of Incense Thus David acknowledgeth Let my prayer be as Incense and the lifting up of my hands as the evening Sacrifice Psal. cxli. 2. Theodoret observes when Christ cast out the sheep and the doves out of the Temple and said My house shall be called an house of prayer he abolish'd all other Sacrifices and appointed prayer to be the solemn Sacrifice and Service of the Church 3. A Christian hath another Sacrifice that 's Sacrificium cordis grati the sacrifice of a thankful heart the sacrifice of praise and thanksgiving unto God Thus we see Psal. l. God rejects their bloudy sacrifices in stead of them he tells them Whosoever offers praise and thanks to him he honours him Will I eat the flesh of Bulls or drink the bloud of goats Offer unto God thanksgiving He takes away the first that he may establish the second And Heb. xiii 15. Let us offer the sacrifice of praise to God continually the fruit of our lips giving thanks to his name And in this kind the great sacrifice of the Christian Church is the Sacrament of the Lords Supper the great commemoration of the great benefit of our Redemption The most religious and mysterious benediction and praising of God 't is the Cup of blessing and calling upon the name of the Lord. 4. A Christian hath yet another Sacrifice that 's Sacrificium cordis benefici the sacrifice of Alms-deeds and charitable communication the distributing to the necessities of our poor brethren that 's accounted by God a Christian Sacrifice The relief which the Philippians sent to S. Paul 't is called An Odour of a sweet smell a Sacrifice acceptable and well-pleasing to God chap. iv 18. So the Apostle To do good and to distribute forget not for with such Sacrifices God is well-pleased Heb. xiii 16. These four 1. The Sacrifice of a Contrite heart 2. The Sacrifice of a Devout heart 3. The Sacrifice of a Thankful heart 4. The Sacrifice of a Charitable and Compassionate heart these are the Sacrifices of a Christian which God accepts of him We have seen the Performance of this Service Now follows Secondly the Success and Acceptance of it Abel and his Service is respected but Cain and his Offering is rejected We have seen them go hand in hand in this
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