mystery of his Person that both these Natures should be so strangely and admirably united into one Person that God and Man should be personally one Christ 1. Not by a concord of wills 2. Or by a transfusion of properties 3. Or by assistance of grace but 4. By an inward union and conjunction in Person It is a mysterie that Divines have laboured to express by any possible similitudes and could not do it 2. 'T is Magnum Mysterium This of Christ's Incarnation 't is the grand Mysterie because all other mysteries are subordinate and serviceable to this all sacred truths point at this Truth all like lines meet in this center 'T is the end and drift of all the sacred Prophesies To him give all the Prophets witness Acts x. 43. It was the summe and scope of all their Predictions All the Prophets from Samuel and those that follow after as many as have spoken have foretold his Coming Acts iii. 24. Of this Salvation all the Prophets have enquired and searched diligently He is Abraham's promised Seed Moses his great Prophet Samuel's anointed King Iacob's Shilo Esay's Immanuel Ieremy's Man compassed by a Woman Ezekiel's Shepherd Daniel's Holy One Zachary's Branch Solomon's Lilly David's Lord Malachy's Angel All that prophesied looked at him He is the end and body and substance of all their Rites and Ceremonies He was Abel's Sacrifice Abraham's First-fruits Isaac's Ram Iacob's Ladder Moses his Passover Aaron's Rod the Israelites Rock the Patriarchs Manna David's Tabernacle Solomon's Temple all types and representations of his Incarnation All their Kings were figures of this great King all their Deliverers and Judges types of this great Saviour all their Priests were Ushers to bring in this High-Priest of our profession All the mysteries in Scripture were serviceable to this mystery 3. 'T is Magnum Mysterium 't is a great mysterie far exceeding all mysteries in the world All secrets of nature are but elements and rudiments to this Oracle The learnedst men that can search into all natural knowledge stand gazing at this and cry out How can this thing be All mysteries of States they are but meer follies and dotages to this Wisdom The vanquishing of Satan What victory like this The birth of God What Prince's nativity so honourable The laws of the Church the heavenly Oracles What laws so righteous The priviledges of the Gospel What Prerogatives Charters Liberties so ample Other Kings saith S. Chrysostom they govern the bodies this King reigns in the souls of men Other Kings fight with bodily weapons this King with spiritual Other Kings fight against Barbarians Christ against Devils All subtilties of Art but meer daubings and botcheries to this great mysterie That Art can tame Lyons lead about Tygers How do we wonder at this This Mysterie here can change and alter brutish savage barbarous men reduce them to all sobriety and moderation Christs Incarnation shall make the Wolf dwell with the Lamb and the Leopard lye down with the Kid and the Calf and the young Lyon and the Fatling together and a little Child shall lead them c. Esay xi 6. That Art is curious that can drive away diseases lengthen and strengthen life How far exceeding is this mysterie that can cure soul-sickness not onely cure sickness but recover from death regenerate and renew a man old and withered nay dead and give life to him Other Arts can alter nature but this doth change it That may polish brass but not turn it into a purer metal Evangelium ferreum vas reddidit aureum 4. 'T is Magnum Mysterium a great mysterie because 't is a mysterie even to all men of the largest capacity the most clear understanding In other truths that may be a mysterie to one man which is but an easie ordinary truth to the mind of another As in Nature some things seem very mysterious and obscure to a vulgar understanding which a learned judicious man can presently comprehend As the Eclipse of the Sun an unlearned man wonders at it as a great secret of nature but a Scholar counts the knowledge of it easie and obvious So in works of Art Aliter judicat peritus Artifex aliter imperitus inspector An unskilful man will account that a curious piece of work which an expert Artificer will judge but ordinary But this Oracle and mysterie with which we have to do it poseth the greatest wits far exceeds the largest understanding Solomon who knew the secrets of nature his large head was too narrow for it He confesses I have not the understanding of a man I have not learned this wisdom It is hid even from the wise and prudent Matt. xi Where is the wise Where is the Scribe Where is the disputer of the world 1 Cor. i. 20. All their wisdom falls short of this It fares with the greatest Understanding as it doth with the bodily eye The sharpest eye-sight that can behold all earthly things clearly yet if it look up to the body of the â—…un it dazles and trembles and cannot behold it The least appearance of this mysterie it overwhelmed and surcharged the most enlightned understanding When Christ appeared to Abraham which was but praeludium Incarnationis he falls on his face and trembles When Moses had but a glimpse of this glory I tremble exceedingly saith he When Elijah saw but the back-parts of Christ he hid his face he durst not look on When Daniel approaches near it it layes him for dead It casts Paul into a rapture Peter into a trance Iohn lay as a dead man Excellens objectum destruit sensum This knowledge it is too high I cannot attain to it All humane understandings tremble adore are astonish'd at it 5. 'T is Magnum Mysterium a great mysterie not onely to humane but even to the highest Angelical understanding 't is a great deep mysterie even unto the Angels Those Stars of the morning as Iob calls them are overwhelmed with the splendor of this Sun 'T is a mysterie to them This great Work it was conceal'd from them it lay hid in the womb of Eternity and they still wonder and admire at the greatness of it See this in two places one is Ephes. iii. 10. Unto Principalities and Powers in heavenly places is made known by the Church the manifold wisdom of God Not onely some inferior Angels as Lombard conceits were ignorant of it but the most illuminated Angels it was a mysterie to them and by the Church they learn it as some conceive that they see and behold in the Church and wonder at the secrets of the Gospel which are there unfolded At the preaching of the Gospel the Angels flock to see the fulfilling of those mysteries represented in the Tabernacle all the curtains being adorned with Cherubs Another place is 1 Pet. i. 12. Which things the Angels desire to look into They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stoop down and pry and desire to look into these glorious Mysteries This was prefigured in the two Cherubs on
Grounds to build my Confidence upon that these Sermons will find Acceptance with Your Grace though like precious Iewels from a Paralytick they are tendred by a weak and trembling hand The good will of Him who dwelt in the Bush make Your Aarons Rod to bud nay to flourish more and more to the Glory of his great Name to the Advancement of the blessed Truth to the Maintenance of the Honour of the Priesthood to the furtherance of Your own everlasting Salvation This is the earnest Prayer of him who is SIR Your GRACES Most humbly Devoted Servant WILL. MARTYN A TABLE of the SERMONS Two Sermons preached upon Christmas-Day I. SErmon on 1 Tim. iii. 16. Page 3 II. Sermon on Galat. iv 4 5. 21 Seven Sermons upon the History of our Saviour's Transfiguration I. Sermon on St. Luk. ix 28. 41 II. Sermon on St. Luk. ix 29. 53 III. Sermon on St. Luk. ix 30 31. 65 IV. Sermon on St. Luk. ix 31 32. 79 V. Sermon on St. Luk. ix 33. 93 VI. Sermon on St. Matth. xvii 5. 111 VII Sermon on St. Matth. xvii 6 7 8 9. 133 A Sermon on Ioel ii 13. 153 A Sermon on Ioel ii 14. 175 A Sermon on Psal. lxxviii 34 35 36 37. 197 A Sermon on Isai. xxvi 9. 217 A Sermon on Habbak iii. 17 18. 237 Two Sermons preached upon Easter-Day I. Sermon on Iob xix 25 26 27. 253 II. Sermon on Rom. viii 11. 273 A Sermon upon Whit-Sunday on 2 King ii 9. 295 A Sermon on St. Luke xxi 34. 309. A Sermon on Gen. iv 3 4 5. 327 A Sermon on Psal. xix 12 13 345 A Sermon on St. Iames i. 22. 361 A Sermon on Philipp i. 27. 379 A Sermon to the Clergy on 1 Corinth xiv 1. 395 A Sermon on the first Epistle of St. Iohn v. 3. 411 A Funeral Sermon on 1 King xix 4. 427 Imprimatur Geo. Stradling S. T. P. Rev. in Christo Pat. D. Gilb. Archiep. Cant. à Sac. Dom. Ex AEd. Lambeth Octob 29. 1663. TWO SERMONS PREACHED ON CHRIST-MAS DAY ON CHRIST-MAS DAY The First Sermon 1 TIM iii. 16. And without controversie Great is the mysterie of Godliness God was manifest in the flesh THe passage of Scripture we are now in is a serious Exhortation of S. Paul to Timothy for the worthy discharge of his Office and Ministry It is enforced by a double Argument 1. A dignitate Ecclesiae from the nature and dignity of the Church the government of which was committed to him he is set over the house of the living God that 's no small dignity If to be a door-keeper in the courts of God be so honourable in King David's esteem Psal. lxxxiv how great an honour is it to have the Key of David laid on his shoulder to have the command and government of that glorious Family 2. Ab excellentia Doctrinae from the excellency of that heavenly Doctrine with which he is entrusted What 's the priviledge of an Evangelist What 's the honour of Timothy's administration Much every way but chiefly That unto him are committed the Oracles of God From these two heads S. Paul magnifies the weight and dignity of this sacred Calling What honour like this to be the High Steward and Governour of God's house and family What more august and magnificent Title then to be the disposer and dispenser of the sacred mysteries of his blessed Truth Let all the encomiums and titles of honour be laid together which all the Philosophers in the world have heaped upon their profession and doctrine they are all empty and jejune and beggarly in respect of this glorious description of the Church and faith of Christians The Text represents to us the great dignity of our Christian Faith 'T is no subordinate common inferiour Truth that our faith believes and professes no it soars high mounts above the clouds transcends the largest compass of all created truth enters into the Sanctum Sanctorum approaches to the Oracle and seat of highest Wisdome and is conversant with the secret and hidden and eternal thoughts of God hath access to the treasures of heaven searches and discovers even the deep things of God In it observe these two things 1. Here is a glorious Description of it Without controversie great is the mystery of godliness 2. Here is a summary Comprehension of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God manifested in the flesh That 's the main Principle the chief Oracle of our Belief the first stone in the foundation of the Church the main basis that supports the pillar of truth Christ God-incarnate that grand Truth which at this time the Church most solemnly professes and adores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God manifested in the flesh First see this glorious Description of our Christian faith Without controversie great is the mysterie of godliness A magnificent preface and introduction ushering in this sacred truth requiring not onely the assent but the obedience nay the devotion and adoration of our faith When he brings his First-begotten into the world he proclaims before him Let all the Angels of God worship him Let every knee bow down before him Let every tongue confess to him S. Paul cannot mention Christ or the mysterie of the Gospel but he breaks forth into all possible expressions of words and matter into all terms of wonderment and admiration Indeed all God's works are wonderful not to be spoken of but with much affection As David meditating on the works of Creation Psal. cxxxix 17. How precious are thy thoughts unto me O God how great is the summe of them True but the work of Redemption this Master-piece of God's Power and Wisdome in his Son's Incarnation the Scripture puts upon it all Titles and Attributes of Honour and Excellency 1. 'T is Verbum Veritatis Col. i. 5. the word of Truth 2. 'T is Verbum Regni Matth. xiii 19. the word of the Kingdome 3. 'T is the Oracle of God 1 Pet. iv 11. 4. 'T is the Counsel of God Act. xx 27. 5. 'T is a faithful saying worthy of all acceptation 1 Tim. i. 15. And 6. Here as full as all comprehending all of them Without all controversie The great mysterie of godliness In it four steps and ascents of dignity 1. The nature of it 't is a mysterie 2. The just quantity and proportion 't is a great Mysterie 3. The divine quality and condition of it 't is a mysterie of godliness 4. The undoubted and infallible certainty of it 't is without controversie And out of all these put together arises a short but yet full compleat definition of all Divinity a compendious Epitome of all Religion What is that profession which we Christians take upon us What 's the summe of all those lively Oracles that we are or should be conversant in Here is a lively representation of it Our Religion our Faith our Divinity what is it 'T is the unquestionable great mysterie of godliness A few words yet the full Title and Epitome of the Scripture
Tabernacle He fill'd that house with glory when Christ came into it 3. A third Time was Tempus Prophetiarum the Age of the Prophets that was yet a fuller Time then there was a more clear and particular foretelling the very manner and circumstances of his Birth and Incarnation Esay calculates and foretels the time At such a year then the Messias shall come Micah foretels the City where he shall be born At Bethleem They bring it nearer and closer home but all of them fail and fall short of this fulness They were but as Heralds and Ushers forewarning and preparing the way before him The Testimony of Iesus is the Spirit of Prophesie His comming gives a being to all their Predictions They all sate like Ionas to see when their Prophesies should be fulfilled like Elijah on mount Carmel looking often and often for his blessed Appearance His presence accomplish'd them and gave them their fulness Thus God dealt with his Church as Boaz with Ruth first he affords her some gleanings then le ts fall handfuls to her then fills her vail with a measure of clean corn dressed and winnowed then at last marries himself to her in his Incarnation So then Is Christ's Comming the fulness of time What improvement shall we make of this point for practice 1. It should teach us to take notice of our happiness that were kept and reserved to live in those times that are fulfill'd by our Saviour's comming It is a great Blessing of God to be born in good times in dayes of Peace and Plenty We pity our forefathers who lived in those Swording times when all was in an uprore and after-ages will do the like for us And one bewail'd himself that he was born nec solo nec coelo nec seculo erudito in barbarous times How happy are Christians who have all the Mysteries of our Redemption accomplish'd in these dayes of the Gospel What saith our Saviour to his Disciples Luk. x. 23. Blessed are the eyes that see the things that ye see for I tell you many Kings and Prophets have desired to see those things that ye see and have not seen them David and Solomon and Iosiah how would they have thrown down their Crowns at his feet and adored him Those Truths concerning Christ which we count common and vulgar and sleight and neglect them how would they have ravished the spirits of those Saints that were before us The Mysterie of the Trinity what dark intimations of it to the Saints of old That Christ was both God and Man Davids Lord and Davids Son it posed all the Doctors in Israel how to conceive it Matth. xxii Our Saviours Incarnation Passion Resurrection Ascension we scorn to spend time to learn them our selves and teach them others and yet the Angels and Arch-angels stand astonished at them They before us received but the Promise God providing a better thing for us that they without us should not be made perfect Heb. xi 40. 1 Sam. xvi Samuel would not sit down to the Sacrifice till young David was bâ—…ught from tending the sheep Christ's Sacrifice was delayed till the fulness of the Gentiles might come in The Patriarchs were the eldest sons and they were put off with a Kid the fat Calf was kill'd for us the best wine was kept last till now to entertain us 2. This fulness on Gods part doth challenge and require fulness on our part 1. Fulness of knowledge On Gods part Christ is fully revealed all the Mysterie of Godliness laid open and unfolded t is our duty then fully to know him The dim dark imperfect knowledge of the Jewish Church will not suffice the vail is now taken off and we all with open face may see and behold him When I was a child I spake as a child I understood as a child that was the condition of those times Christians must be grown men of a ripe age in understanding The times of our former ignorance God regarded not saith S. Paul but now he warns every man Act. xvii 30. The times of Christianity are foretold to be knowing times Every man shall know me from the least of them to the greatest of them Ier. xxxi 34. The earth shall be filled with the knowledge of the Lord as the waters cover the sea saith the Prophet Habakkuk a Spring-tide of knowledge Zachary foretels that the feeblest Christian shall be as David Iohn Baptist a great enlightned Prophet yet the least in the kingdom of heaven may be greater then he in the Mysteries of Religion This fulness on Gods part requires of us 2. Fulness of Faith and of stedfast Assurance We owe our Faith to Gods bare Promises Shall we not fully believe his reall Performances The Saints before Christ met with many difficulties in believing All of them are removed that they cannot hinder our perswasion There were four Difficulties that attended the Promise of Christ as it was propounded to the Patriarchs 1. Was Obscuritas They saw all in a dim light all things were made known in much obscurity they had but the light of a candle to discern by the light of the Sun shines out to us 2. Was Generalitas Christ was promised to them in more general terms not so distinctly and personally as he is to us They heard of a blessed Seed to be born that is all their Faith fastned on We know who he is Iesus the Son of Mary he is pointed out to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with special circumstances Hic Nunc breeds distinct knowledge 3. Was Improbabilitas The Promise was propounded to them with some Improbabilities A Virgin shall conceive and bring forth a Son How can this thing be Yes we know it is performed that holy Virgin hath conceived and born him Performances confute all improbabilities Can there come any good out of Nazareth Come and see 4. Was Longinquitas The Promise of Christ made to the Fathers was for a long time after many hundred years to be spent ere Christ should come Tell a man what shall happen a thousand years hence you can hardly perswade him The Prophesie is for many dayes to come said those mockers in Ezekiel We need not stretch our faith so far the Promise is before us With Thomas we may lay hold on him and say My Lord and my God 3. Hath Christ brought a fulness with him It must work in us fulness of content and satisfaction rest fully in him and in his plentiful Redemption The fulness of Christ is abundantly able to satisfie and fill up all our desires Fills the soul with marrow and fatness All other cravings of the soul may be quieted for a time but they return again as eager as ever 't is like a dream of meat saith the Prophet and when he awakes his soul is empty This heavenly Manna it breeds appetite and yet it pinches not it satisfies the soul and yet it cloys not Indeed Christ hath in him all that we need or can possibly wish
to Him What the Shunamite said to Elisha mankind may truly say to God Did I desire a son of my lord Did we ever think of this means of Salvation No the whole world 1. Either lay in security never minding nor considering our woful condition 2. Or else were up in hostility so far from sending for peace that we were bidding defiance to him practising enmity 3. Or were sunk in despair not daring to think any thought of pardon expecting nothing but destruction and then he graciously thought upon us and sent for our deliverance 6. God Sent his Son Sending it is Actus Demissionis a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Fathers call Christ's Incarnation an Act of great Vouchsafing of much Condescension For God to Send to us to dispatch messengers begin treaties make offers of reconciliation nay Preces descendere in omnes to beseech us to be reconciled admirable dignation He hath all the advantages of the better against us why should he seek and Send and sue to us for peace and atonement 1. He is Fortior all the Strength is on his side Now Christ tells us Luk. xiv 31. that in case of enmity he who finds himself the weaker should send Embassages and desire conditions of Peace Alas we are infinitely the weaker not able to annoy him or to grapple with him S. Paul gives us this Item Rom. v. 6. When we were yet without strength Christ dyed for us 2. He is Dignior that 's a second advantage on his side far above us in all Honour and Dignity One would think the more mean and inferiour should Send and seek and sue to his better if he have offended him What saith Elizabeth to the Virgin Mary Whence is this to me that the mother of my Lord should come to me Luk. i. 43. What stooping is this and condescension that the High and the Holy One should send to us in our base condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom he makes himself lower than the lowest by this condescension 3. He is Pars laesa that 's a third advantage he hath against us The injury and wrong is done to him the offence is committed by us Reason would that we who had wronged him should come in first and sue to him As Shimei because he had wronged David came first of all his Tribe and Countrey to meet King David and to make his peace with him In our petty wranglings when the Potsheards contend with the Potsheards of the earth we stand upon this He hath wronged me yet God abates this All the right is of his side and yet he Sends to us Whose charity sticks not here we are ready to say He hath wronged me let him seek and sue to me first 4. He is Independens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Self-sufficiency needs not our friendship reconciliation Amongst men we must sometimes put up wrongs and pass by them we may stand in need of those who have now offended us Nec possum tecum vivere nec sine te Superiours may have such use of their inferiours that they must be glad to seek to them The head cannot say to the foot I have no need of thee But God stands not in need of us or of our service Had we all perished in our rebellion he had lost nothing Eliphaz in Iob tells us that Can a man be profitable unto God Is it any gain to him that thou art righteous Iob xxii 2. No had we all perished he had his holy Angels to serve him nay had they all revolted his glory and happiness is included in himself and no wayes depends upon the service of his creatures God gives Abraham an Item of this when he made his Covenant with him I am God All-sufficient walk before me and I will make my Covenant with thee Gen. xvii It was not necessity but mercy to covenant with Abraham Yet see he abates this and all other advantages Though he be the Stronger and needs not fear us though he be the Better and so may despise us though he be wronged by us and so may expect submission from us though he hath not the least need of us and so may neglect and cashier us for ever yet see his wonderful vouchsafing and condescending he Sends and seeks to us We may well break out with David's admiration 2 Sam. vii 19. Is this the manner of man O Lord God Would one man thus deal with another Stoop so low to such treaties and intreaties of reconciliation send and solicite and importune for agreement Nay verily 't is the unmatchable example of God's love to us thus to make after us to Send and to Send his Son to accomplish our peace and reconciliation SEVEN SERMONS PREACHED UPON The History of our Saviours Transfiguration as it is represented by the three Evangelists S. MATTHEW S. MARK S. LUKE THE FIRST SERMON ON S. LUKE ix 28. And it came to pass about an eight dayes after these sayings he took Peter and John and James and went up into a mountain to pray c. THis passage of Scripture is a remarkable relation of our Saviours glorious Transfiguration his laying aside his garments of Frailty and Mortality and his assuming to himself his robes of Majesty and Glory As David seeing his son Solomon's Succession questioned and opposed sends him to Mount Gihon commands Zadock and Nathan to annoint and proclaim him King so here Christs Kingdom being opposed he is by Gods appointment established Moses and Elias adore and attend him and a Voyce from heaven declares him Messias The Text sets out Christs Preparation and Entrance into this glorious Manifestation of Himself and the purposed choyce of those remarkable Circumstances in which he was pleased to be Transfigured And as in Coronations and Triumphs of Kings all Occurrences are forelayd and ordered for greater Magnificence so here every particular is cull'd out to advance the glory of this Transfiguration 1. Is the choyce of Time About an eight dayes after these sayings 2. Is the choyce of Attendants Peter Iames Iohn 3. Is the choyce of the Place fit for this great work A mountain 4. Is the choyce of an holy Preparative Action Prayer He went up into a mountain to pray First is the choyce of Time And as in Time there are two things 1. Order 2. Measure 1. The one is Succession 2. The other Duration So here 1. There is Ordâ—… or Successio in these words After these sayings 2. There is Duratio in these words About an eight dayes I. Is Ordo or Successio After these sayings and it reflects back to several remarkable passages going before in his immediate last discourse with his Disciples 1. Is Post Petri confessionem after S. Peter's Confession vers 20. Thou art the Christ of God After this Confession of the Disciple's Faith then he was Transfigured It carries with it a double Intendment 1. Of Confirmation of their Faith 2. Of Reward
to the Saints Before he did to Priests Publicans Pharisees after never but to Saints So in this act of glory only to his Disciples Only St. Paul law Christ and heard him they who were in his company neither heard not saw Act. ix St. Gregory enquiring how Satan appeared before God among the Sons of God Oh saith he he was prâ—…sens absenti and so absens praesâ—…ti â—…e appeared because God observed him not that he 〈◊〉 God As of the appearances of the Old Testament it is said Nâ—…e shall see him and live so it is true Spiritually None shall sâ—…e him and die II. Tres Discipuli non omnes Three of his Disciples not all 1. Three is a sufficient number to testify this Miracle 2. Iudas a reprobate he was not to be admitted he was unworthy of it Therefore lest he should murmur and repine and grow worse by it others are left out 3. Ut sit locus ordini Even among his Disciples he observed an order and precedency Some were more eminent and of neerer admission Cabinet-Counsellers We see Peter durst not speak to Christ but beckens to Iohn to do it 4. Ut sit locus fidei These were taken to see and testify the rest were left to hear and believe As Moses sent Spies to view the Land of Canaan and they were to report what they saw to others 5. Ut sit locus modestiae Transfiguratus in monte corâ—… paucis Crucifixus in urbe coram omnibus III. Hi tres He singles out Peter Iohn and Iames. Why are these made choyce of and others passed by We see at other times he takes these neerer to him as at the raising of Iairus his daughter Marc. v. 37. He excludes all others admits these What reasons are there for it 1. There needs no reason Sufficient is it that it is his pleasure In matters of free favour it is no prosopolepsie to pass by some to admit others He can cross his hands as Iacob did give five portions to Benjamin deal more sparingly with others Shall I not do with mine owne as I please Etiam Pater quia sic complacuit 2. Quoad humanum affectum Christ had his Favourites those whom he made his darling Disciples Thus St. Iohn was his bosom-Favourite As it was said of David and Solomon Such an one was the Kings friend These Disciples were thus graced 3. These three were more eminent for Grace and Zeal and Love to Christ. St. Paul saith they were counted pillars The greatest proficients have a larger dignation these are let into the Secrets of Christ. As among David's Worthies there were the first three Others were valiant among thirty but they did not attain to the three first so among these holy colleagues these were of an high pitch in Grace and answerably were they honoured 4. These three were admitted to see his Transfiguration because these were appointed to assist his Passion Math. xxvi 37. when he underwent his Agonie therefore these are fore-strengthened and fore-armed by seeing his Glory This glorious Vision on Mount Tabor fitted them to abide the terrour of Mount Calvarie Those whom God will single out for the greatest tryals he will fit aforehand with the best enablements St. Paul was strengthned and encouraged in a Vision at Hierusalem before his going to Rome Be of good cheer Paul for as thou hast testified of me at Hierusalem so must thou also bear witness at Rome Act. xxiii 11. 5. These several men are singled out upon several reasons 1. Peter was the forward zealous Disciple who led the way to the rest in that noble confession of Christ therefore he is singled out to be partaker of this Vision Again Peter is now overtaken with an error is sorry to hear of Christ's death disswades him from it by this Vision therefore he is comforted reformed instructed in the mysterie of Christ's Death and Passion 2. Iames he was appointed to be the first Apostle that should die for Christ Herod suck'd his bloud first As they who must be in the front of the Battel have the choysest Armour because they are to undertake desperate services so because S. Iames was to be the first in the Army royal therefore he was admitted to view the glory of this Transfiguration Theophylact saith that this Theophania made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Iohn he was fore-appointed to be the publisher and pen-man of Christ's Divinity and so above all he soared highest into Heaven Therefore was this manifestation of Christ's Glory and Divinity made to him He urges it Iohn i. 14. he saw his glory the glory as of the only begotten of the Father So Peter makes use of this 2 Pet. i. 18. We heard a voice which came from Heaven when we were in the holy Mount Thus these Congruities shew why Hi tres why These three Now follows Thirdly another Circumstance which is the choyce of the place He led them up to a Mountan What Mountain was this Interpreters differ 1. Some say it was Mount Sinai where the Law was given 2. Others say it was Mount Libanus that is neer to Caesarea Philippi 3. Most say it was Mount Tabor But it was purposely concealed to avoyd those superstitions that after-Ages might imagine and frame S. Peter calls it The holy Mountain And hence Papists ground their permanent sanctity of places and pilgrimages But this holiness was not permanent but temporary respectively to this action as the Wilderness was holy ground while God was present in it Now for this recourse of Christ to Mountains it was very frequent He went up to a Mountain to Preach Mat. v. 1. He departed into a Mountain to Pray Marc. vi 46. He went out into a Mountain to Pray Luc. vi 12. He ascended to Heaven from a Mountain He appoints Abraham to offer up his Isaac on a Mountain The Law was given on a Mountain Moses saw God's glory on the Mountain Elijah he prays on Mount Carmel Moses dies on a Mountain So Aaron Why so Is God the God of the Mountains not of the Vallies or are the Prayers more acceptable that are there performed then in other places No surely No place now commends our Prayers to God In all places prayers are alike acceptable As naturally so spiritually all places are alike distant from Heaven Universam terram expiavit omnis locus oratorium est Aug. Elijah's Cave Daniel's Den David's Depths Ieremie's Dungeon Ionah's Whale all lye open unto him Illi pervium est omne solidum apertum omne secretum ei muta respondent ei silentium confitetur Aug. Indeed Before the Temple was the place of Prayer Prayers were more accepted there then else-where And so even our publick Church-services for the solemnity and joynt-Communion are most accepted Otherwise religious Prayers where ever they be are made in the Temple si in pace Ecclesiae unitate corporis Christi Aug. Why then doth Christ single out a Mountain for Prayer 1.
flings down these Tabernacles sets up Christs onely In the new Ierusalem there is no Temple but the Lamb is the Temple Rev. xxi 22. Who is Moses and who is Elias but servants of this Tabernacle of which Christ is Lord We must not have not only Altare contra Altare but not Altare cum Altari Christ alone is the Lord all the rest are but servants 2. A second Error Moses and Elias must needs have Tabernacles and abide with Christ to make up this Glory Why Christ alone and his Tabernacle cannot that suffice us It is an Error so to affect the presence of the Saints as to account Christ an imperfect Saviour if they be wanting or our happiness insufficient if Saints be not joyned with him 'T is comfortable to have the society of the Saints but in point of salvation hereafter or comfort here we must know he is alone All-sufficient for us Whom have I in heaven but thee Nihil Domine praeter teipsum In this case though Abraham know us not and Iacob be ignorant of us and Moses and Elias they abide not Yet thou art the same Lord thou never failest The Court is where the King is though none of his followers attend upon him If Christ be not thine and vouchsafes his presence all the Saints and Angels in heaven cannot comfort thee If thou hast him were they all strangers to thee thou hast fulness of bliss in him onely The Sun alone is more refreshing then all the Stars in the Firmament 3. A third Error Peter will set up three Tabernacles One for Christ then for Moses then for Elias Christ indeed is first named but here is too much equalizing the servants with the Master Nimis perversum quod Mosen Eliam Collegas Christo facit cum omnes in ordinem cogendi ut ille solus emineat It is too fellow-like a provision to sort Christ and Saints in such Tabernacles of equality All Sheaves must fall down and worship this Sheaf All Saints must do homage and stoop and not state it in several Courts and quarters as petty Christs No Christ's footstool is a glorious Throne for the highest Saints Maldonate the Jesuit upbraids Calvin with making this construction of Peters good meaning But Calvin is not the first His own Cardinal Turrecremate conceits it before him How hath that Church pitch'd Tabernacles check-mate with Christ's The Virgin Maries Tabernacle is more frequented There must be a writ of Command from this to Christ's What Peter did in an astonishment and incogitancy these do wilfully and wickedly paralelling Saints with Christ the Law with the Gospel servants of the house with the Lord of it Three Churches there are built on Tabor and a Monastery 4. A fourth Error Christ and Moses and Elias in Glory must have three Tabernacles A strange weakness of this holy man What use have glorified bodies of these Tabernacles made with hands Indeed the Feast of Tabernacles was a Type of our heavenly joy but a poor shadow onely A Tabernacle it was a Travellers habitation their journey being past that was a refreshing their toyls over that was a shelter It was a Military habitation their warfare past that was their covert But there is no Tabernacle in heaven As Moses himself confesses Psal. xc Lord thou art our dwelling place The carnal thoughts of men think these earthly comforts to have place in heaven As the Sadduces thought If there be a Resurrection then there is Marrying and giving in Marriage So the Iews thought That if the Messias be then there must be carnal victory worldly pomp So the Turks promise themselves sensual delights In this sense it is true The kingdome of heaven is not meat nor drink nor any such comfort but righteousness and peace and joy in the Holy Ghost We look for a Tabernacle and Building made without hands Those Eternal Mansions whose Foundations are Eternity and whose Walls are Salvation need not our poor Cottages THE SIXTH SERMON ON S. MATTH xvii v. While he yet spake behold a bright cloud overshadowed them and behold a voyce out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him WE have seen the Progress of this glorious Appearance of Christ hitherto First In his holy Preparation He prayed Secondly In his glorious Transfiguration of his body Thirdly In his honourable Attendance of Moses and Elias Fourthly In the ravishing and ecstatical Contemplation of his Apostles Now Fifthly We come to the highest pitch and rise of Glory put upon him by God and unto which all the rest were subordinate and purposed the great Glory and Honour put upon him from heaven by God the Father in this magnificent and renowned Testimony This is my beloved Son As when Nathan and Zadock had attended Solomon to Gihon and there invested him in the Title of the kingdome with Applause and Shouting then David his father gives him the solemn Consummation in placing him upon his own Royal Throne and establishing his Succession by his own Approbation So here Moses and Elias having adored him on Mount Tabor now God the Father seals up his Glory Go forth O ye daughters of Zion and behold King Solomon with the Crown wherewith his mother Crowned him Cant. iii. 11. This David spake of Psal. ii 6. I have set my King upon my holy Hill of Zion Vers. 7. Thou art my Son this day have I begotten thee Three times we see this glorious voyce came from heaven to magnifie Christ 1. In his entrance and initiation of his Mediatourship when he was baptized by Iohn then lo a voice from heaven saying This is my beloved Son in whom I am well pleased Matth. iii. 17. 2. Here in the course and progress of his Mediatourship 3. At the end and closure of it before his Passion Then came there a voice from heaven saying I have both glorified it and will glorifie it again Now in this glorious Testimony given to our Saviour here in the Text there are two things 1. Is a fitting and significant accommodation and preparation for it A bright cloud overshadowed them 2. Is the publication and declaration of this glorious Testimony This is my beloved Son First is the preparation A bright cloud overshadowed them I. A cloud overshadowed them The overspreading of this cloud upon our Saviour and the Apostles was purposed of God for divers reasons 1. To correct the Error of Peter He would prepare Tabernacles to shelter Christ and those glorified bodies as supposing that those glorified bodies had need of shelter coverture God confutes this Error Here is an overshadowing and shelter from heaven not a Booth or a Tent pitch'd by man but framed by God an heavenly Cloathing miraculously framed As David speaks He layes the beams of his chambers in the waters and makes the clouds his charret Psal. civ 3. He cloaths himself with this aëry or rather heavenly Mansion Thus Solomon The heaven of heavens cannot contain him
who can strike terror into the conscience who can affright the soul. 2. From the Nature of these fears They are supernatural and spiritual and so must be cured by answerable comforts Outward applications cannot cure inward maladies But spiritual comforts are from God onely The spirit of a man may sustain all other infirmities but a wounded spirit who can bear Prov. xviii 14. Sicknesses losses natural and humane means may relieve us in them but these apprehensions that come from heaven and upon sense of Gods Majesty they are of another nature As balls of wild-fire ordinary water will not quench them so these flashes from heaven are not extinguish'd with sublunary comforts 3. The Grounds of these fears cannot be removed but by God and so by consequence not the fears themselves Secret guiltiness conscience of sin apprehension of Gods wrath they betray us to these fears Now none but God can free us from these Guilt it is an obligation and recognition in which the soul is bound over to answer to Gods Tribunal These fears like an Hue and Cry are sent out against us none can recall it till God makes stay of it I have sinned what shall I do unto thee O thou preserver of men Iob vii 20. This will appear in these three respects 1. In those sins that are not punishable by mans judgement yet the guilt of these will haunt the conscience 2. In those sins that are not discernable by mans observation when no eye sees us or can accuse us yet then the soul is troubled and perplexed As Cain he had an easie escapal there was none but his father upon earth yet saith he Every one that findeth me shall slay me Gen. iv 14. 3. In those persons who are subject to no mans censure Kings and those who are in respect of man lawless and uncontroleable as David was yet he cryes out Against thee have I sinn'd Psal. li. Thus the woman in S. Ioh. viii though all her accusers forsook her yet she stood still trembling before Christ expecting his doom or absolution Application 1. It must teach us to discern the true cause and original of these spiritual anxieties We must know they are the terrors of the Almighty Do as Rebeckah Why am I thus enquire of the Lord Gen. xxxv 22. If we come to these conjectures 'T is a chance as the Philistims said we shall never think of those courses that will do us good Nature will answer if we seek help of her as the King of Israel did to Naaman's messenger See he sends to me to recover a man of his leprosie Am I God 2. It shews the insufficiency of all other means to recover our spirits thus dismayed Some other means may for a time cast us into a slumber like Opium to a sick body it will stay the sourse of the disease for a time but it will break out again with greater violence There are three wayes of bodily cures Either 1. We allay the pain Or 2. Stupefie the part affected Or 3. Remove the cause So some outward worldly means may for a while allay and mitigate these fears and anguishes As Pleasure Saul gets an Harper to chase away the evil spirit Or Employment Cain falls to building of Cities to drive away his terrors Or Company the noyse and din of that may out-noyse our fears but this is no cure Others go about to stupefie the part to benum and dead and sear conscience to make it sensless and brawny Yet this cures not but heals onely and skins-over the wound of conscience The cure cannot be effected here but by removing the cause which is the apprehension of Gods power against us 3. It should make us careful to avoyd the causes and occasions of such spiritual fears which by all humane means are irrecoverable Those diseases that have Parabilia medicamenta are not so dangerous men are not so shie of them but suppose that a disease were in it self deadly and but one medicine in the world could cure it and that too in the hand and skil of one only Physician how careful would we be not to endanger the running into that malady These fears of conscience they are like the Kings-Evil none can cure it but the King all other helpers are Physicians of no value The Conscience may like the woman in the Gospel who had spent much upon Physicians but was never the better nay the worse she suffered much from Physicians it may seek out for case elsewhere but all in vain till God remove its terrors As they said of Leprosie that it was not to be cured by the Art of the Physician but it was left to the hand of God so we may say of Sin and the fears that arise in the soul because of it Secondly Another observable Consideration is from the present and speedy Act of relieving and recovering of these Saints They being cast into fear and perplexity they are not suffered to lye under it and to be swallowed up of it but a speedy present help is from God reach'd out unto them they are raised and comforted Observe as God wisely suffers his children to be overtaken with fear and perplexity so he graciously orders it that they shall not perish in these amazements but that they shall have a timely and seasonable recovery This he doth 1. In much pity and tenderness to them No mother hastens more to catch up her child that is fallen then God hastens to relieve his children He taketh pleasure in the prosperity of his servants Psal. xxxv 27. He loves to see them in a joyful comfortable condition Isa. liv 7. For a small moment have I forsaken thee but with great mercies will I gather thee Vers. 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy upon thee saith the Lord thy Redeemer This he doth 2. In care lest they should be swallowed up and overwhelmed with grief and fearâ—… Isa. lvii 16. For I will not contend for ever neither will I be alwayes wroth for the spirit should fail before me and the souls which I have made Vers. 18. I will restore comforts unto him and to his mourners S. Paul how careful was he lest the excommunicated Câ—…rinthian should be swallowed up with overmuch sorrow 2 Cor. ii 7. Much more is Christ. God hastens to recover such S. Peter being much dejected for his denial a message is speedily sent to him by the Angel Go your way tell his Disciples and Peter that Christ is risen Peter thought himself cast off and forgotten see here a special â—…idings directed to him 3. He measures out these fears and anguishes to his children in a just proportion they shall undergo no more then is fitting for them 1. Suitable to their weakness and what they can bear God is faithful who will not suffer you to be tempted above that you are able 1 Cor. x. 13. He wrestles with Iacob but
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
King David Let Ziba take all now the King is returned in peace Let the worldlings enjoy plenty here is the main comfort of a true Penitent God is returned to my soul in peace This Expression He will leave a blessing behind him it shews 2. Successionem Benedictionis Though he doth punish and chastise us yet here is our hope He will leave a blessing upon us 'T is a Penitent's comfort that God reserves mercy till afterwards that his anger 't is like a land-floud Non durabit aetatem that The rod of the wicked shall not alwayes rest upon his inheritance that he will do good to us at the latter end after our afflictions The end of that man is peace Psal. xxxvii Here is the contrary vicissitude in Gods dealings with the wicked there is a great difference betwixt these two wayes of God's proceedings To begin with a Judgement and to end with a Blessing that is his childrens portion and to begin with a Blessing and to end in a Judgement that 's the lot of the ungodly They shall suck up the dregs of Gods anger Sodom may have a fair morning a chearfull Sun-shine at the beginning of the day Gen. xix 23. but the day ended in fire and brimstone But the Church may have a foul morning but the Sun will break out upon them they shall have a fait evening God will leave a Blessing behind him Come we now to the Fourth Matter of Hope that 's the re-establishment of Religion and Gods Worship amongst them That we may have to offer a Meat-offering and a Drink-offering to the Lord our God 'T is a pregnant speech and contains many particulars I will name four of them 1. It is Finis Liberationis 't is the end we should aym at in seeking deliverance from any affliction That we may appear in his Temple and worship our God with an holy worship It was the end that Hezekiah set to himself when he prayed for recovery out of his sickness 2 Kings xx 8. What shall be the sign that the Lord will heal me and that I shall go up to the house of the Lord Then we ask Peace and Safety to purpose that we may enjoy the opportunities of serving God Zachary teaches us this lesson That being delivered out of the hands of our enemies we â—…ight serve him without fear in holiness and righteousness all the dayes of our life S. Paul teaches us to pray for our Governours that we may live in peace and quietness Stop there will the worldly man say No S. Paul adds In all godliness and honesty Peace without Piety it is a carnal 〈◊〉 and it will not last long Pax 't is Sepimentum Ecclesiâ—… Peace it is Gods hedge about his Church If his Service prosper not he will break down the hedge take his Peace from us A Meat-offering and a Drink-offering to the Lord our God 2. It is Fructus Poenitentiae 't is the Fruit of Repentance Meat-offerings and Drink-offerings they were Sacrifices of Thanks giving When are they in season When we have appeased God by Repentance then our Services and Sacrifices shall be accepted We must Placare before we can Placere Till we be reconcil'd and in favour with God all our Oblations are Abominations but Repent and then God will accept thine Offerings An impenitenâ—… sinner is as if he blessed an Idâ—…l when he prayes but the prayers of a Penitent soul shall be accepted A Meat-offering and a Drink-offering to the Lord our God 3. It is Dedicatio Benedictionis They hope for a Blessing of Plenty and Prosperity and if they obtain it see they will devote it to his Honour and Worship Yes this is a right way to obtain a Blessing Devote it to his Service let him have the honour and then thou shalt have the comfort of it Saith Parisiensis As a Land-lord lets out his ground to halves let God have the glory and then thou shalt have the profit of his Blessing Peace and Plenty every man wishes for it it is every mans Prayer Ay but where are thy Vowes Dost thou promise to God to serve him with his Blessings and to consecrate them to him Imitate Hannah She prayed for a son and she devoted him to the Lord. The failing of this brings a forfeiture upon all Deut. xxviii 47. Because thou served'st not the Lord thy God with gladness of heart for the abundance of all things therefore thou shalt serve thine enemies in hunger and want A meat-offering and a Drink-offering to the Lord our God 4. It is Solicitudo pietatis It argues an holy care for God's publick Worship that it be maintained and plentifully supported God challenges the Jews for neglecting of it when they returned from captivity They said the time was not yet come to build the Temple Hag. i. 2. they would stay till they had store build their own private Houses but let God's House lie waste Where is Ezra What 's become of Nehemiah Have we no Zerobbabel that takes care of God's worship before all other cares And is it not our fault We observe the Logicians rule but in a wrong way Primum in intentione is ultimum in executione the establishment of Religion was the first in our Promises but we see 't is last in our Performances But true Piety preferrs God's Service before all our Seekings 'T is the study of pious men if God will be good to us 1. God shall have the Glory of it 2. He shall not have a Verbal Glory but it shall be with Cost too 3. And we will provide not onely for a Present but for a Perpetual Worship Tantum de Materia Come we now to the other particular of the Text We have seen the matter of their hope now follows the measure of their hope and that is some what strange 'T is but a cold encouragement one would think puts all their hopes upon a peradventure 't is but Quis novit Who knows It may be so that 's all the Assurance 1. It is a strange speech seemingly contrary and inconsistent with God's goodness 'T is the excellency of every good nature to be ready to pardon and to be entreated Ionah thought God too ready to pardon I knew thou art a merciful God and wouldst forgive presently O the King of Israel is a merciful King 2. It is inconsistent with his present Invitation of them to Repentance And doth he prescribe Repentance at peradventure Who prescribes Physick so Take this Medicine who knows that it may do thee good 3. It is inconsistent with his present Encouragement v. 13. There he reckons up all his sweet Attributes The Lord is gracious and merciful slow to anger and of great kindness and repents him of the â—…vil and now he seeks to cross all and so disheartens their Repentance by a Quis novit 4. It seems contrary to his absolute Covenant and Promise to pardon Penitents Ezek. xviii If the wicked do that which is right he shall live
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
excess hath brought this judgment upon you God usually meets with men in their own ways Covetousness and earthly-mindedness luxury and excess all of them are abuses of these good gifts of God To punish us in the loss of these is a proper punishment 3. This calamity of dearth and scarcity the failing of the creatures that the earth doth not give her increase 't is a proportionable judgment The creatures are made to be our servants we are made to be Gods servants As long as we do perform our service to him the creatures shall yield their strength and increase and prove serviceable to us But if we fail God how just is it then that the creatures should fail us As S. Aug. sweetly observes our Reason would not obey God therefore our Sense shall not obey Reason As Hushi said to Absalom Whom all Israel makes King and serves him will I serve excusing his seeming revolt from David so when the creatures start aside and revolt from us prove unserviceable to us 't is their real profession They must serve their grand Lord if we revolt from him they revolt from us The Father's words are these Lib. 13. de Civit. 113. Qui superiorem Dominum deseruerunt inferiorem famulum ad suum arbitrium non tenebant And de Nupt. Conjug lib. 1. cap. 16. Injustum erat ut ei obtemperetur à servo suo qui non obediverat domino suo 4. God oft-times singles out dearth and famine to punish a Nation with it is a deep and evident and apparent judgment War and oppression and captivity many other calamities mans hand is seen in them they are agents and instruments in bringing them upon us And in such calamities we can be content not to see Gods hand in them but to charge our sufferings upon the malice of men as if God and we were in good terms God oft-times loses the glory of such afflictions As indeed the heart of man is exceeding desirous in all afflictions if it be possible to prove that God is not the authour but some other cause As Pharaoh laboured a long time to prove that God sent not those plagues upon him but that Moses wrought them some other way his Enchanters could do as much as that came to till at last they cried out It is the finger of God Now in such a judgment as want and famine to weaken the strength of nature to make that fruitfull womb of the earth barren to us none but God can do it He onely can make the heavens as brass and the earth as Iron and restrain the celestial influences Can man bind the sweet influences of Pleiades or loose the bonds of Orion Iob xxxviii 31. Can any but God forbid the clouds to drop fatness No these Judgments are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must cry out God fights against us 5. Famine it is a Scourge wherewith he uses to chastise a people as being a comprehensive Judgment like a chain-shot that bears all before it Many other calamities that are brought upon us by humane means are most-what avoidable by humane helps Wisdom or riches or strength may exempt or secure from some other annoyances but scarcity and famine that strikes at the life of every man All must beg daily bread The profit of the earth is for all the King himself is served by the field Eccles. v. 9. No King can help against this Judgment If the Lord do not help thee whence shall I help thee Out of the barn-floor or out of the wine-press said the King of Israel in the famine of Samaria 2 Kings vi 27. These extremities are unavoidable They will make us look up to heaven and say with Iehosaphat O Lord we have no might against this Judgment that comes upon us Neither know we what to do but our eyes are towards thee 2 Chron. xx 12. III. A third Extraction from the Text is Gods own children and servants are lyable to these extremities of want and scarcity which God brings upon the world as well as others The Prophet here in his own name and in the name of the Church hath a fearfull apprehension of them Indeed sometimes and in some Judgments God vouchsafes a special exemption to his Church and Children Instance in three cases 1. To preserve an holy portion of his People and a Nursery for his Church Isaiah acknowledges it Chap. i. 9. Except the Lord of hosts had left us a small remnant we should have been as Sodom and like unto Gomorrah Still a remnant shall be saved And S. Paul applies it to the preservation of his chosen People Rom. ix 29. Gods Church must remain to all Posterity no Judgment must sweep them all away In this case when common Judgments are sent upon the world he exempts his own When the deluge came upon the old world an Ark was provided to save Noah and the holy seed When he visits them he doth it in measure he makes not a full end of them 2. God exempts his own People from common Judgments when the Judgments are sent in the cause of his Church to manifest and maintain that they are his People and that their sufferings from the world are most unjust then usually he puts a difference and exempts his own from common calamities Thus in all the plagues of Egypt Gosben was priviledged he put a difference betwixt the Hebrews and the Egyptians he passed over them when he plagued their enemies Thus in the case of famine Isaiah tells the enemies of Gods People Behold my servants shall eat but ye shall be hungry Behold my servants shall drink but ye shall be thirsty Behold my servants shall rejoyce but ye shall be ashamed Isai. lxv 13. Malachi assures them of this exemption and that God will make it appear Who are his Chap. iii. 17. In that day when I make up my jewels I will spare them as a man spares his own Son that serves him and then shall ye diseevn between the righteous and the wicked between him that serveth God and him that serves him not 3. In the pùnishment of those sins which his children have withstood opposed protested against and mourned for usually in that case God exempts such Saints and Servants of his This obtained Lot's exemption out of Sodom's overthrow he mourned for the abominations that were done in Sodom and S. Peter makes it a ruling case and argues from it 2 Pet. ii 5. If God spared not the old world but saved Noah the eighth person a Preacher of Righteousness and in the overthrow of Sodom verf. 7. delivered just Lot vexed with the filthy conversation of the wicked thence he gathers this Conclusion vers 9. The Lord knows how to deliver the godly out of temptation This protected Ieremiah and kept him out of captivity This holy carriage exempted Baruch his life was given him for a prey Those that mourned for the abominations of the Land were marked out by God for escapal and deliverance
for as we ought but the Spirit it self maketh Intercession for us Rom. viii 26. God bids Solomon ask what he would but withall inspires him with such a prayer as should find acceptance 3. A third thing observable is the Reality and Efficacie of this proffer What shall I do for thee There is Substance and Reality in that word Alas What can Elijah do For temporal blessings he was to seek himself for spiritual they are the immediate dispensations of God himself True and yet he calls it a Doing and Giving Faith reckons upon Prayers and Intercessions it makes according to the will of God as if they were real and full Donations is as sure to obtain them as if it were already put into the possession of them See this in Isaac's benediction and blessing of Iacob Gen. xxvii 37. Behold I have made him thy lord and all his brethren have I given to him for servants and with corn and wine have I sustained him How did he this vers 28. He said God give it thee God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine A faithful Prayer it is as good as an actual Donation Thus S. Paul 2 Cor. vi 10. As poor yet making many rich as having nothing and yet possessing and bestowing all things Oratio 't is promâ—… 〈◊〉 It is set over all Gods Store-houses They under God are the true Benefactours that are to God most religious suiters and petitioners Here is a way by which the poorest may be beneficial give make rich Prize these Prayers especially the Prayers of those whom God hath appointed to bless in his name 4. A fourth thing observable is the Wisdom and Order of this proffer He will have him ask it before he gives it Though Gods grace be never so free yet he requires that we should crave it of him There is one blessing that God gives unask'd and that is the grace of Asking After-graces are given when we pray onely he prevents us with the grace of Prayer God is found of them that sought not for him Isai. lxv 1. to wit by giving them the grace to seek for him We must not look for his Spirit to enter into us sleeping or without thinking of it Ask and it shall be given you Seek and you shall find Knock and it shall be opened unto you Matth. vii 7. Your heavenly Father will give the holy Spirit to them that ask him Luke xi 13. The Well of Grace is deep but Oratio 't is situla gratiae the Bucket without which there is no drawing up any water of Grace Happy we who may have Grace for asking Wretched we who will not ask when we may have it We have done with the Substance of Elijah's proffer Come we now II. To the Circumstance of time Before I be taken from thee Before I be taken from thee beg what thou wilt 1. Observe Elijah being to leave the world his thoughts are for after-succession that he may leave a Prophet in the Church of God he will not leave the Church unfurnished the people of God unprovided for Oh! The Saints of God are solicitous not onely for the present age wherein they live but forecast for succession that the worship of God may survive them and that after-posterities may be converted Moses how doth he pray for a Leader after him Numb xxvii 16 17. Let the Lord the God of the spirits of all flesh set a man over the Congregation which may go out before them and may go in before them and which may lead them out and which may bring them in that the Congregation of the Lord be not as Sheep which have no Shepheard How doth S. Paul charge the Churches for things after his death Acts xx S. Peter being to dye fore-warns the Elders 2 Pet. i. How wicked are they who so they may see peace and prosperity in their dayes little care what may befall the Church in succeeding generations Good David though he was forbid to build the Temple yet how did he store up for Solomons Temple 1 Chron. xxii Oh! we enjoy the worship and service of God and now stand by the care of others let us not be wanting in our cares and prayers that a perpetual service may be offered by those who shall live after us til the coming of Iesus Christ to Judgment 2. Observe he provides for the enabling of Elisha He did not onely anoint him but now furnishes him being himself to dye and to leave the world Flesh and Bloud would have thought Let him be imperfect and deficient they will wish me again his defects will be a foil for my excellencies An unworthy Successour commends his Predecessour Oh no He desires to empty out all his Graces into Elisha and rejoyced to see an Elisha so able to succeed him The Nobles prayed 1 King i. 37. The Lord make the Throne of Solomon greater then the Throne of King David yet there was no jealousie in David Glad they are that the Graces in their Successours may obscure them that they may not be missed 3. Observe Elijah is now most forward and ready to do good when he is to depart and to leave this world Saints though they are alwayes desirous to do good yet at their death oh then they are more abundant in all holy desires of doing good Full of blessing they are alwayes but at their leaving the world then they deal their benedictions more plentifully about them So did Moses in his Song so dealt Isaac and Iacob and so did Elisha deal with the King of Israel Christ with his Disciples on mount Olivet S. Peter when he was to lay down his Tabernacle Oh then all Graces are most pregnant their Faith their Repentance their Hope their Prayers their Blessings Counsels Reproofs they will take their fill of them The box of Oyntment when it is broken fills the house with the smell They love to be sacrificed upon the service of the Church S. Paul leaving the Ephesians preached till midnight imparts all to them 4. Observe he saith Ask of me before I be taken from thee Had Elijah been of the Faith of Rome there had been no need of this limitation nay rather Ask of me and invocate and pray to me after I am in heaven there I shall sue for thee call then upon me No such matter If we will make use of Elijah do it now We may use reverend compellations now not tender religious supplications thither Heb. xii 23. Ye are come to the spirits of just men made perfect and to Iesus the Mediatour of the New Covenant they are not Mediatours Ioseph desired the Butler to remember him but he forgat him It was the pious meditation of S. Augustine upon those words of the Psalmist Psal. oxxiii 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a Maiden unto the hand of her Mistriss so our eyes
wait upon the Lord our God untill he have mercy upon us Observe saith the Father here upon earth we have Masters and Mistrisses but in heaven Non habemus Dominum Dominam but onely our Lord and Saviour Iesus Christ that must have mercy upon us Now follows Elisha's desire I pray thee let a double portion of thy Spirit be upon me He answers not Elijah as Ahaz to Isaiah when he bad him ask a Sign no I will not ask Isai. vii 11 12. Elijah no sooner maks proffer but he lays hold on it 'T is good making use of Elijah while we have him with us unfold our wants to him that he may supply them Elijah must not always continue among us The times may come when we shall wish to see one of the days of the Son of man and it shall not be Oh in this thy day now the Angel is stirring the water yet Elijah is among us do as Elisha he makes haste petitions him presently Of which Petition take a double Consideration 1. Quid Supponit 2. Quid Petit. I. Quid Supponit Here are four Supposals 1. The first Supposal is Identitas Spiritus He supposes the same Spirit shall be settled upon him that rested on Elijah Here is a continuation of the same Spirit in a succession of men Elijah is taken away Yes but his Spirit shall remain The means and instruments of grace may be removed but the gifts of the Spirit shall continue still It is worth the observing God ties not himself to any personal perfections Oh we think If such a Saint dies what will become of the Church 'T is a loss but yet in diversity of men here is the same Spirit When Moses died his spirit rested upon Ioshua Aaron died Eleazar was invested and clothed with the same Spirit It must comfort us when we see glorious Instruments taken from us Paul a Luther c. yet the same spirit remains and breathes in his Church As it was said to the evil servant Tolle talentum da so of the good The Lord needs no mans person or parts he can set his Spirit upon another 2. A second Supposal is Portio Spiritus The Spirit of Elijah is apportioned out in a limited dispensation It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We receive but in part no man hath all in kind or degrees To one is given by the Spirit the word of Wisdom to another the word Knowledge by the same Spirit to another the gifts of Healing to another Prophecie c. 1 Cor. xii 8 9. 10. The most enriched Saint hath but what he enjoys in measure they have indeed a fulness but then it is onely 1. A fulness of Capacity 2. A fulness of Sufficiency for their use but not of absolute Perfection Aaron had the Spirit poured on him others had it but sprinkled Quantum causa exigit propter quam datur Ambros. 3. A third Supposal is Inaequalitas portionum There is a single portion and a double portion Some have one talent some two another five There is not any Saint but hath one not any that have all but some more some less Benjamin's mess was five times as much as any of the rest of his brethrens 4. A fourth Supposal is Duplicatio in juniore Elisha the successour and junior may have a double Portion more then Elijah his predecessour God can cross his hands as Iacob did and lay his right hand upon Ephraims head who was the younger and his left hand upon Manassehs head who was the first-born Gen. xlviii 14. We cannot prescribe to God 'T is neither the age of men nor the precedency of times that is any thing but the Lord may be as bountifull to this Age as unto Antiquity It is no disparagement to Elijah that Elisha exceeds him After-ages may be furnished with more eminent men in some kinds then the more Primitive and Ancient times have been We worthily reverence Antiquity and rise up at the gray head but yet God may double some gifts on their successours Augustine Hierom the rest were most reverend yet Luther Calvin others more famous in their generation There is a double Use of a double Portion 1. For Founding 2. For Repairing and Reforming of Churches And as great a measure of the Spirit is as necessary for this as that Iohn must come in Spiritu Eliae to found the Gospel After-ages have the promise of the spirit of Elias too in reforming The one to preach Christ the other to resist Antichrist How do some slight our late Worthies These Novelists Modern Yester-day-Divines But Quis contempsit diem parvulorum And let no man despise thy youth As it is said of some good Kings none like David none like Hezekiah none like to Iosiah before or after Why because each excelled in some personal grace of zeal or piety or integrity So these late-ones were eminent in some things before all other that preceded Patres tum demum vincunt cum vincuntur à filiis Ancients would have gloried in their posterity and why enviest thou for their sakes That 's for the first Quid Supponit Now follows II. Quid Petit The summ of his Desire That a double portion of thy Spirit may be upon me In it observe two things 1. The Matter of his Desire that 's Elijah's Spirit 2. The Measure of it A double portion First The Matter of his Request Had many of us such a large Offer made us to ask what we would I fear we should not have pitched upon this request of Elisha for a spiritual blessing Elijah had a power of curing and raising from the dead health and long life some would have asked Elijah could cause plenty bring famine increase oyl others would have urged a supply of riches Elijah could bring down fire to consume his enemies others would have desired victory and safety The Lord implies that naturally these are our carnal desires in his reply to Solomon 1 Kings iii. 11. Because thou hast asked this thing and hast not asked for thy self long life neither hast asked riches for thy self nor hast asked the life of thine enemies c. See here is one who passes by all these and knows how to frame a Petition aright that he is sure shall speed the prayer for the Spirit Oh 't is a great advantage to know what to pray for Docet dare qui prudenter rogat The choosing of the better part prevails with God Herod offers to the Damosel to ask what she will and she asks the head of S. Iohn the Baptist the life of her enemy Piety will ask the spirk of the Baptist. But why doth Elisha pitch upon this request Why begs he the Spirit 1. He had Spirium vocantem now he begs the Spirit enabling He was called to a spiritual Function now he sues for a spiritual enablement for the discharge and execution of it If God puts us into a Calling we must beg and seek for gifts answerable to it See Moses