to distinguish the God of the Old Testament from the God of the New They counted them a Carnal people feeding only upon earthly promises No their estate was spiritual and the promise heavenly and all partakers of one glorious Messias 4. Conceive them ut Assessores Iudicii This Transfiguration is a representation of his last Comming in glory Then these Saints Moses and Elias shall assist his Judgment The Law and the Gospel shall then appear against their contemners and give in evidence against prophane sinners Oh! we think to see Christ only all in mercy No know Moses will appear and his Law shall be charged upon thee and the doctrine of the Prophets Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust Ioh. v. 45. That Law of holiness is not abolished but is in full strength yet till Christ shall forgive it thee Moses grew not weak or sickly but continued in full vigor till God buried him so the Law hath an eternal obligation and force upon thee and will accuse thee till Christ dischargeth it As many as have sinned in the Law shall be judged by the Law Rom. ii 12. 3. These two Moses and Elias appear respectively to the Apostles who were now present at this Transfiguration for three reasons 1. To correct an errour in them They dreamed of Christ's Kingdom to be earthly and temporal The appearance of these Citizens shews the nature of this Kingdom Heavenly Citizens must have an Heavenly King Should Christ raign here what would become of Moses and Elias the Saints departed They are banish'd from this Kingdom No sure they must sit down with Abraham in that Kingdom Ye are come unto the heavenly Ierusalem and to the spirits of just men Heb. xii 22. 23. The consideration of these Citizens must raise us to the acknowledgment of an heavenly Inheritance They sought a City to come 2. To confirm a truth They had made a noble Confession of Christ's Divinity See how Christ confirms them now by the acknowledgment here of two glorious Witnesses As Christ to Nathaniel Believest thou because I said unto thee I saw thee under the Fig-tree thou shalt see greater things then these Hereafter ye shall see Heaven open and the Angels of God ascending and descending upon the Son of man Ioh. i. 50. 51. They shall have Moses and Elias two great Witnesses to confirm it to them Thus God honours and rewards and confirms the Faith of his servants 3. To enforce a duty Moses and Elias assist him in glory These were the most laborious and faithful servants of Christ and how are they now honoured It urgeth upon them that holy imitation Moses he was Faithful in the house of God Elias he was Zealous and Jealous for his glory Both ventured their lives in God's Cause Moses encountred Pharoah Elias Ahab Both Zealous in God's Worship now they appear in rest and glory These great Zelotes were most eminent Favourites It chalks out to the Apostles the way of getting high into Heaven Those who labour and toyl in his work burn in Zeal for his Glory pledg their lives in his Cause give up the fullest account and improvement of their pains these are his choyse ones these follow the Lamb where ever he goes As David's Worthies they were alwayes about him placed in greatest command stand upon Record so here these who encountred Gyants Pharaoh Ahab Iezabel these are they who are highly honoured 4. These two appear respectively to the people and their judgment of Christ. There were three opinions common among the Jews of Christ 1. A blasphemous opinion 2. A more moderate opinion but yet unworthy of him 3. A partial and superstitious opinion All these are corrected by this Apparition 1. They had a blasphemous opinion of him that he was an Impostor a transgressor of the Law a blasphemer This man blasphemeth Matth. ix 3. See here Moses and Elias justifie him bear witness to him associate and protest their Communion with him Had he been a transgressor a profaner of the Sabbath Moses would not have owned him much less honoured him Had he been a blasphemer as they charged him Elias who burnt in Zeal for God's glory would he have a-dored him Now then that these Saints of such authority among the people do they acknowledg him Surely he is no transgressor no blasphemer 2. The people more moderately yet most unworthily judged him to be but some Prophet Whom do men say that I the Son of man am Some say that thou art Iohn the Baptist some Elias and others Ieremias or one of the Prophets Matth. xvi 13 14. That was the best they thought of him A great Prophet is risen up among us Luc. 7. 16. This was well but yet too low for Christ. The Devil can be content we should yield him thus much if we stay there The Turk's attribute so much to him No here we see the main Prophet Elias he adores him as Lord of the Prophets to whom all Prophets ministred ushered in foretold All the Prophets were enlightned by him all were sent by him Elias and Samuel and all stoop to him 3. The Jews had a superstitious opinion of Moses that none could exceed him They would not allow Christ to be Moses his equal Thou art his Disciple but we are Moses Disciples We know that God spake unto Moses as for this fellow we know not whence he is Ioh. ix 28 29. See here Moses whom they dote upon he gives precedency to Christ he vails and bowes and prostrates to him Thus the Jews superstitiously advance some Saints to prejudice Christ. Abraham Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy self Ioh. viii 53. Whereas Abraham desired to see one day of Christ so did Moses Many Prophets and Kings have desired to see those things which ye see Luk. x. 24. that is Christ in the flesh As S. Paul of himself What is Paul what is Apollos So what is Moses in compare with Christ So much of the Persons 1. Duo Two 2. Duo homines Two men 3. Hi duo These two Moses and Elias Next is Secondly The Manner of their Presence They appeared in Glory In it two things 1. It is a real Appearance 2. It is a glorious Appearance I. It is a real Appearance not an apparition of fancie or some Vision to the mind but a true real personal Appearance of these two Saints 1. It is propounded and sealed up with a word of certainty and assurance Behold importing not onely admiration but evidence and assurance 2. The eyes of the Apostles give evidence of this Appearance It is said When they were awake they saw his Glory and the two men that stood with him And S. Peter and S. Iohn affirm they were eye-witnesses of all this Glory 3. The Actions ascribed to these men are real and bodily talking speaking all bodily
performances 4. It is not suitable to the Glory and Truth of Christ to delude men with shadows and empty Appearances He was most real as of himself handle me feel me All these are evidences for a real Appearance Now this reality of Appearance assures us of two Truths 1. Is Veritas Immortalitatis the truth of the Immortality of souls and spirits The spirits of these two holy men are living and immortal It is a wicked opinion of the Sadduces now raigning among the Jews that the souls are extinguished with the bodies Here is not onely Elias whom they rejected but Moses whom they believed is here really exhibited This is the assurance of our Faith Ye are come to the spirits of just men made perfect This is a foundation of Religion If no Immortality hereafter no Piety here How carnally drunk do many live as if there were no soul or no Immortality 2. Is Veritas the truth nay more facilitas Resurrectionis the easiness of the Resurrection Elias indeed in body was translated but Moses was dead and buried in the plain of Moab yet here his body is united to his soul and appears in Glory How easily can the Lord of our bodies and souls raise and place our bodies in Glory See he beckens Elias out of heaven Moses out of his grave Moses his body was not as Lazarus's four days but two thousand years in the grave yet at the nutus of Christ is it raised and united Our bodies and souls shall be in his hands not onely for safety and custody but for guidance and disposal Speak but the word Lord and thy servants shall revive That 's the first a real Appearance II. It is a glorious Appearance Appear'd in Glory Moses and Elias being attendants upon Christ appear in Glory as Noblemen appear in greatest Magnificence to attend the King 1. Here is the glory of the Saints to attend Christ in Glory The Jews thought if Christ were advanced Moses must down Whosoever preached Christ spake against Moses No Moses was never so glorious as in this Attendance It is otherwise with this Sun of righteousness and the Saints then with the body of the Sun and the Stars These do occidere heliace not appear when they come nearer to the Sun But our Sun of Glory makes these Stars the nearer they be to be the more glorious As in Ioseph's dream the Sun Moon and Stars were all shining together 2. Moses and Elias appear gloriously in Christ's presence Moses is then made manifest and clear when Christ comes Take Moses asunder and without Christ 1. He is obscure there is no luster no clearness he is under a vail but Christ he with his Coming if he appear with Moses he makes all gloriously clear and evident to us 2. He is imperfect nothing but emptiness and shadows Christ gives a fulness to Moses He is not so much the abolition as the consummation of the Law Grace and Truth came by Iesus Christ. Paul calls them beggerly rudiments void of Christ. 3. Moses apart from Christ he is fearful and terrible The Law causeth wrath Ay but look upon Moses standing with Christ then he is comfortable Make Moses a servant to Christ the Law to Faith and never look upon Moses but see Christ with him and above him and that will rejoyce thee That 's the second the manner of their appearance in Glory Thirdly see their Action and Employment They talked with him In it three things 1. The Action Collocuti 2. The Person Cum Christo. 3. The Matter de Exitu I. The Action Collocuti They talked It was no dumb shew and representation to gaze upon but an holy and heavenly communication Moses and Elias if they appear they appear as Prophets speaking and conferring either speaking of God or to God It is the life of a Prophet in heaven day and night without ceasing there is nothing but speaking We have here too Moses and the Prophets let us conferr with them and Christ it is a glimpse of Glory In the Scriptures we find Moses and the Prophets conferring with Christ which S. Peter preferrs before this Vision and calls 2 Pet. i. 19. A more sure word of Prophecy Now this Colloquium this Speaking implyes two things 1. Consensum 2. Familiaritatem 1. Consensum It teaches us That there is a sweet agreement betwixt Moses and Elias with our Saviour Christ that there is no repugnancy or contradiction 'twixt the Old and New Testament but a sweet harmony and agreement Here the Law and the Prophets like the two Cherubs are both compassing and looking upon the Mercy-Seat This Christ taught his Disciples All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Luk. xxiv 44. There were certain Hereticks in S. Aug. time who professed themselves enemies to the Law and the Prophets But Non potes segregare Legem ab Evangelio ut nec umbram à corpore The Lord thy God will raise unto thee a Prophet from the midst of thee of thy brethren like unto me saith Moses Deut. xviii 15. Like unto me not contrary to me The same Religion the same substantial Truth the same Grace and Salvation is in both Testaments There is a variety of Ceremonies but the same Truth and Substance there is the same Authour of both Thus S. Iames answers this doubt Known to the Lord are all his works from the beginning it is no change in God As the prescripts of the Physician are some of one kind to day to morrow of another both ayming at the health of the Patient Aug. The Gospel was comprehended in the Law the Law is explained and cleared in the Gospel The Law shews Moses vailed the Gospel unvails him 2. Denotat familiaritatem Their talk and conference betokeneth a sweet and holy familiarity and communion with God on earth As of Moses it was said The Lord spake unto Moses face to face as a man speaketh unto his friend Exod. xxxiii 11. Observe Moses and Elias were men of much communion with God upon earth many heavenly entercourses passed between them and now they are admitted into a near and sweet and familiar communication Men of communion with God here shall be received with more free access and familiar conversation with Christ in heaven They who never maintain speech with God here how can they look to have access in heaven They who love to come into his presence delight in hearing him speak to them and they to him by Prayer and Meditation they shall have nearest and freest and sweetest communion hereafter That 's the first the Action Collocuti sunt They talked II. The Person Cum Christo With Christ Not with the Apostles nor the Apostles with them Here was a miraculous Apparition but no parley nor entercourse Observe Here is no shew or appearance of any entercourse 'twixt Christians on earth and the Saints in heaven no invocation or salutation on the Apostles part
in the nature of man Deut. ix 6. They are a people durae cervicis of a stiff neck not yielding to the yoke of due obedience And how hard and stiff the Prophet Isaiah tells us Nervus ferreus cervix tua Isai. xlviii 4. Not onely a sâ—…ew though that be naturally strong enough to resist but nervâ—… ferreus hardned with iron for stronger resistance Nay the heart of man Ezekiel tells us chap. xi 19. is 〈◊〉 lapideâ—… an heart of stone represented and resembled as some conceit it by those Tables of stone where the Law was written And yet all stones are not of the like hardness some more yielding and easily broken ours is the nether milstone and it seems that 's the harder of the two Let the seed of Gods word be cast upon it it rejects it presently Nay harder then Milstones Zech. vii 12. Posuerunt cor ut Adamantem as hard as an Adamant no strength can soften it Nay our hearts are hardeâ—… then the hardest stones which occasioned that witty and devout inversion of Ezekiel's Prophecy I will take away their hearts of stone and give them hearts of flesh Nay Lord take away our hearts of flesh and give us hearts of stone The stones rent asunder at the cry of thy Son at the suffering of our Saviour our hearts are never touch'd nor affected with it That 's the first collection our hearts are hardned And that implies two things 1. Durum non sentit An hard heart is heavie and sensless The softest tempers are of quickest apprehension Our brawny hearts are dull'd and stupefied 2. Durum non cedit An hard heart it is not yielding and penetrable of its own disposition not admitting nay repelling and if not over-ruled and mollified by an higher power of it self rejecting any offer of grace That 's the first inference that the act of Renting affords durities in objecto the hardness of our hearts it needs a renting And that brings in the second Observation 2. Difficultatem in actu Hardness and difficulty in the act to be performed Repentance 't is no easie light touch of sorrow or weak impression of grief a sudden qualm of melancholy soon dispelled no 't is deep and piercing 't is a convulsion of the soul a racking and torture of the heart and conscience 't is no less then a renting See with what terms of extremity the Scripture describes it 2 Sam. xxiv 10. 't is a smiting of the heart Acts. ii 37. 't is a pricking of the Conscience nay a wounding of the Spirit Prov. xviii 14. an hewing and cutting off Matth. v. 30. no less then mortifying Coloss. iii. 5. and that the most violent and painfull that can be Gal. v. 24. 't is a crucifying torment Zecharie foretells it Chap. xii 10. They shall mourn as for their onely Son and shall be in bitterness as for their first-born Primo-genitus Uni-genitus The loss of the first-born and onely begotten the sorrow of it but in those that feel it it is inconceiveable Yet the sense of this or any worldly sorrow must be farr exceeded in our penitential sorrow and grief for Sin If not affectivè by stirring up and enforcing our sensual affection yet appretiativè in a judicious disallowance and abomination if not respectu corporalis perturbationis as Aquine expresses it yet ratione spiritualis displicentiae if not in outward bodily vexation yet in thy intellectual and spiritual detestation this grief must be the greatest Indeed so great 't is call'd Contrition Psal. li. 17. A broken and a contrite heart saith David O God thou wilt not despise Not only broken but even to contrition Aliud frangi aliud comminui conteri saith Aristotle in the fourth of his Meteors a thing may be broken or cut in sunder and soon set together and joyned again Contrition breaks all in pieces as Hezekiah the brazen Serpent to dust and powder Had Hezekiah but broken that brazen Serpent into some pieces superstition would have reserv'd a relique or have sodder'd it up and made all whole As they report of some living Serpents cut them only into some few parcels they will grow together again and heal up presently and so do we but slightly divide and cut this Serpent of Sin and not hack and hew it all asunder it will easily re-collect and revive it self Repentance proceeds unto contrition Not a weak attritien onely as some Scholemen and Jesuits would moderate the matter a faint wishing that he had not sinned a slight fit of grieving or some sudden pang No it enters to the dividing of the soul and spirit 't is a renting of the heart-strings My heart saith David Psal. xxii 14. is like melted wax not warm'd or heat onely but burnt and melted in the sense of his sins That 's the second Observation Difficultas in actu Repentance 't is a painfull renting of the heart and soul. And that inferrs 3. Vim in agente It requires a strong violent renting Conceive the strength of it to consist in these particular degrees Repentance requires 1. Vehementiam action is A man that will set upon this main work of repentance he must be all spirit and life Not like Sâ—…ul sparing the life of any of his sins but as zealous Samuel wounding and hewing his sins in pieces The half-mortified civil Moralist will suppress and abate but in no case root out and extinguish sin It may be he will keep under his sins when of delightfull Passions they become turbulent and violent perturbations When his darling Absalom becomes a rebel then he can be content to subdue him but yet Spare the young man for my sake in no case kill him Whereas every valiant Ioab strikes and stabs him to the heart without compassion In this case S. Augustin advises us to handle our sins as Iob did his soars violently and vehemently Non molli linteo sed durissima testa He wiped them not gently with a soft cloth but scrap'd and vext them with an hard potsheard See the strength and violence of this penitential sorrow in repenting David I roared for the disquietness of my soul I have washed my bed with my tears His bed the place of his rest and quiet repose even that 's overflown with flouds of tears Mine eyes pour out rivers of waters because men keep not thy Law If tears of compassion for other mens sins were thus plentifull how did he set ope the floud-gates to his tears of compunction for his own transgressions That 's the first step of this violent repenting it requires Vehementiam actus 2. Frequentia actionis That 's a second degree This renting and breaking of an hard heart requires many and frequent violent impressions all little enough to mollifie the heart In this case it is otherwise with our natural heart then with our sinfull Unico vulnere cor hominis the least prick of a wound kills the heart of man Deep and often stabbings are scarce able to enter into the heart of
been the onely judgement and that swarms of Flyes and Lice had brought no annoyance upon the land of Egypt No Let us resolve of an universal Reformation and then we may expect an universal Deliverance Then our God will Return and Repent and leave a Blessing behind him Let us first learn the Didactical part of Esay's Song and then we shall have cause to take up the Eucharistical part He will put a new Song into our mouthes even Thanks-giving unto our God The righteous Nation shall have perfect peace as our Prophet here promises The Apostles words will admit of this inversion we shall find it true The fruit of Peace 't is sown in Righteousness Indeed in this holy Husbandry Et tellus annus sructificat Righteousness and Peace they help each other Righteousness that is the soil out of which Peace springeth and Peace that is the season in which Righteousness flourisheth Sow to your selves in Righteousness and reap in mercy Hosea x. 12. The work of Righteousness shall be Peace and the effect of Righteousness shall be Quietness and Assurance for ever Isa. xxxii 17. As S. Augustine sweetly meditates on those words of the Psalmist Righteousness and Peace have kissed each other Fac Iustitiam saith he habebis Pacem duae amicae sunt tu unam vis alteram non facis nemo est qui non vult Pacem sed non omnes volunt operari Iustitiam Every man wishes for Peace but every man is not for Righteousness No saith the Father Si amicam Pacis non amaveris non amabit te Pax. Either love Righteousness the companion of Peace or Peace it self will never love thee or delight to dwell with thee Now. the God of Peace that delights in the Peace and Prosperity of his servants lead us into all the ways of RIGHTEOUSNESS and guide our feet into the paths of Peace And that for His sake who is the Lord our Righteousness and the Prince of Peace even IESUS CHRIST our Peace-maker To whom c. A SERMON ON Habbakkuk iii. 17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labour of the olive shall fail and the fields should yield no meat The flock shall be cut off from the fold and there shall be no herd in the stall Yet I will rejoyce in the Lord I will be joyful in the God of my salvation THE Text it is a Prophetical Intimation of a Judgment of Dearth and Famine that should fall upon the Land In it the Lord threatens to break the staff of bread to send cleanness of teeth and scarcity of all things a general want of all the supports of life And this passage of Scripture together with the Context sets down the entertainment that the Prophet and People of God gave to all this sad Prediction Here is a double Entertainment 1. They entertain it with fear Verse 16. When I heard this my belly trembled my lips quivered at the voice rottenness entred into my bones and I trembled in my self 2. They entertain it with faith and confidence yea with joy and comfort Although this affliction shall befall us Yet will I rejoyce in the Lord I will joy in the God of my salvation See a sweet combination and mixture of two contrary dispositions in the heart of this holy Prophet 1. A disposition of fear and sorrow 2. A disposition of joy and comfort 1. When he foresees this great calamity he fears and trembles at it 1. Take it either as a natural affection hearing of so great a misery to come upon them though he be a Saint yet he is afraid and troubled at it The holiest men while they are in the body they are not so fortified with grace but that they shrink and startle and tremble at miseries like other men Abraham in Egypt is afraid of his life Good Iacob when Esau comes towards him is afraid to meet him David pursued by Saul cries out in fear I shall one day fall by the hand of Saul Elijah was subject to the like Passion he fled for his life Want and poverty and pain and misery are fearful conditions even to the Saints of God Or 2. Conceive this fear as an holy and religious disposition in them When God threatens to bring a judgment upon us the first apprehensions we must have of his menaces must be apprehensions of fear and sorrow and humiliation motions tending to Repentance My flesh trembles for fear of thee saith David Psal. cxix 120. And I am afraid of thy Iudgments It is not fortitude but fool-hardiness to stout it out with God and not to startle at the signs and tokens of his displeasure How was God delighted with this awful disposition in good Iosiah when he wept and his heart melted at the hearing of those Judgments which God threatned against them Nay it prevailed somewhat with God when it was sad and serious though not sound and sanctified in wicked Ahab 2. When this grace hath had a perfect work in us then faith and hope and confidence will be seasonable graces I trembled in my self that I might rest in the day of trouble v. 16. Then fear shall give place to joy and comfort This holy fear will bring in faith And this faith will cast out fear As mercy on Gods part rejoyceth against judgment so faith on our part shall triumph over fear In the multitude of the sorrows that I had in my heart thy comforts have refreshed my soul Psal. xciv 20. In the midst of all these sad occurrents yet will I rejoyce in the Lord I will joy in the God of my salvation These are the two blessed Entertainments of any threatned Judgment 1. A deep Humiliation 2. A stedfast Faith and Consolation For the words themselves we may resolve them into these two particulars 1. Is a sad Supposition Although the fig-tree shall not blossom the strength and comfort of all the creatures fail us and we suffer a want and destitution of all things That 's the Supposition Here is 2. A comfortable Resolution Although these miseries befall us yet in the midst of them all the Prophet knows how to support himself Yet will I rejoyce in the Lord I will joy in the God of my salvation First For the Supposition And the Sum and Substance of it will appear unto us in these three Extractions which we will draw out of the Text. I. The Strength and Comfort of the Creatures may fail us there is in them a fading and vanishing Condition The fig-tree may not blossom the Vine may be fruitless the fields may yield no meat we may be destitute of all these succours and supports of life All these helps and supplies for life have a possibility in them of failing of us Reckon not upon them as certain and unchangeable comforts that will not disappoint us As it was in the Manna which they fed on in the Wilderness 't is so in all the helps and
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
water springs the Son to the River and Stream that floweth from this Fountain the Holy Ghost to the Pool or Sea into which both Fountain and River doth run and flow All one in the substance yet distinctly apprehended by these resemblances 2. Saint Paul here names the Holy Ghost under this expression The Spirit of the Father as delighting to shew the consent and concurrence of the whole Trinity in the work and carriage of our salvation The Father Son Spirit all joyned in this great Work As in our creation Let us make so in our repair and recovery the power of the Father the wisdom of the Son the grace of the Holy Ghost all concurred in this work Thus Ephes. ii 18. Through the Son we have access by one Spirit to the Father The Son recommends us the Spirit conducts us and the Father receives us The gods of the Heathen when one favoured another opposed Mulciber in Trojam pro Troja stabat Apollo One was against Troy the other stood for it Our God Father Son and Holy Ghost all set themselves to atchieve our salvation 3. By this expression the Apostle would send us to the Well-head of all grace and teach us to whom to seek for the gift of the Spirit the original donor of it is God the Father Hence He is called The promise of the Father Acts i. 4. We had need be set right in this point S. Iames tells us we are subject to mistake Err not my dear children Every good and perfect gift comes from above from the Father of lights Iames i. 16. Lux à primo lucido Our Saviour appropriates it to the Father Luk. xi 11. Your heavenly Father shall give the Holy Ghost to them that ask him He hath abundance of spirit as Malachi speaks In all those diversities of endowments and operations that are in the Church 't is the same God that works all in all It must teach us to whom to have recourse even to this Fountain of holiness from whom it is communicated and conveyed to all that receive it That 's the first Reference 't is the Spirit of the Father 2 d. Then here is a second Reference to Christ in a miraculous operation The Spirit of him that raised Iesus from the dead God the Father he raised Christ by the Spirit from the dead The point is observable that the resurrection of Christ is in a specimanner attributed to the Father Acts ii 32. This Iesus hath God raised up and is by the right hand of God exalted and Acts iii. 26. God hath raised up his Son Iesus Indeed we find the Resurrection ascribed to all the three Persons 1. The Father he raised him up Him God raised up the third day Acts x. 40. 2. Christ he is the author of his own resurrection his Divinity was inseparably joyned to his Humanity united not onely to his living but also to his dead body and by virtue of that Union he raised himself He had power to lay down his life and power to take it up again Ioh. x. 18. As the Sun sets and rises by his own motion 3. The Holy Ghost raised up Christ 1 Pet. iii. 18. He was put to death in the flesh but was quickned by the Spirit So then all concurr yet here it is especially attributed to the Father for divers reasons 1. In general all actions of the Deity originally flow from the Father As in being so in all acting and working he is the first in order Hence it is that Christ ascribes all that he doth to his Father Iohn v. 19. The Son can do nothing of himself but what he sees the Father do for whatsoever things he doth these also doth the Son likewise The Father saith Christ gave him those works to do 2. The Father is said to raise Christ from the dead because the Father in a special manner is the fountain of Life As the Son is made known by the attribute of Wisdom the Holy Ghost by the attribute of Love so the Father is represented by the attribute of Life Christ calls him The living Father Iohn vi 57. 'T is his glorious Title The living God It was S. Peters confession Thou art the Son of the living God And this life the Father communicates to the Son Iohn v. 26. As the Father hath life in himself so hath he given to the Son to have life in himself This Paul makes an act of Gods Paternity to raise Christ. His resurrection was a second generation Acts xiii 33. Thou art my Son this day have I begotten thee If thou be the Son of God come down from the cross Why it is as good If thou be the Son of God rise up from the Grave 3. The Father is here said to raise up Christ His resurrection being the first step of his glorious exaltation it is ascribed to the Father rather then to himself desirous rather his Father should put the Garland of triumph upon his head then he himself assume it Thus the Scripture ascribes his Humiliation to himself his Exaltation to his Father Phil. ii 7. He made himself of no reputation he took upon him the form of a servant he humbled himself and became obedient wherefore God highly exalted him Usurping Adonijah steps of himself into his fathers Throne This is our ambition Shun the work but snatch the reward Solomon will be placed by his father anointed and advanced to the Throne by Davids appointment He that humbles himself shall be exalted active in his humiliation passive in his exaltation Thus Christ though he had power and authority to exalt himself it had been no robbery S. Paul tells us yet he observes this gracious Oeconomy makes his Father the approver of his obedience the accepter of his merits the rewarder of his passion the author of his exaltation 4. The Father is said to raise up Christ purposely as a ground of hope and assurance to us of our resurrection For us to hear that Christ is risen by his own immediate power weakness of Faith will object Christ was God too his Deity was united to his dead body it was easie for him to take up his life but we are nothing in our graves but weakness and corruption True but this Scripture ministers more comfort it tells us That Christs resurrection was perform'd by the Power and Spirit of the Father God reached out his hand to him and rais'd him up Here then is our comfort The same Spirit of God is communicable to us the same arm of Power may be reached out to us Look not upon thy weakness but look upon Gods strength He will employ the same Power for us which he did for Christ Ephes. i. 19. He will use the same exceeding great Power to us-ward that believe which he wrought in Christ when he raised him from the dead That 's the second Reference 3 d. Now follows the third gracious Relation and that is of the Spirit to us that is a Reference of
him and now long since dead before the day of Judgment Christ by his divine knowledge understood well enough that these men should die long before the end of the world and yet he judged not this Caveat unseasonable for those times and men and bids them take heed to themselves lest that day surprize them Admit this day overtook them not de facto yet de possibili and for ought they knew it might have teached them and laid hold on them We are to judge of these events not by enquiring into Gods secret Decree but according to the order and likelihood of causes The general spreadth and ripeness of sin when the Regions look white non tantum albae ad messem sed aridae ad ignem Bern. not like ripe corn ready to be reaped but like drie stubble fit to be burned when the Harvest looks ready for the Sickle when all flesh hath corrupted their ways 't is time then Lord to lay to thine hand We must meditate upon that day Secundum exigentiam justitiae not secundum exigentiam decreti His Justice may now hasten it though his patience delays it and his secret purpose hath set to it a longer date Saint Paul speaks diversly of this day sometimes he sets it forward and sometimes backward both to great purpose 1. To those that would needs be calculating and foretelling that day in a curious ungrounded speculation to them he sets it backward folds it up in obscurity 2 Thes. ii 1 2. I beseech you brethren by the coming of our Lord Iesus Christ that ye be not troubled by spirit or by word or by letter as from us as if the day of Christ were at hand as you love that day so patiently wait for it do not imagine it is now upon coming There is his Caveat against a curious ungrounded calculation But then 2. To quicken up our care and preparation he seems to hasten that day and to set it forward See how he speaks of himself as if he look'd for that day while he continued in the body 1 Thes. iv We that are alive and remain to the coming of the Lord. St. Paul put himself into the thoughts of seeing Christ coming as S. Hierom thought he heard the sound of the last trumpet every day in his ears Ey this thought and expectation of it every day 1. It is Sancta cogitatio Oh how will it damp our lusts quicken our piety keep our hearts in awe 2. It is Tuta cogitatio It is the safest way to expect him too soon then too late and so to be surrprized ere we be aware He that said My Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defers his coming you know how it went with him 3. It is Officiosa cogitatio He purposely conceals it that we may always expect it Christians must be adversitores Servants appointed to meet their Master whensoever he cometh 4. It is Vera cogitatio in the equivalence The day of thy death it is the day of thy judgment then thy doom is past upon thee It is all one for thee whether thy trial be at the Quarter-Sessions or be put off to the Grand Assizes To conclude this point of the fixed time of Christs coming to Judgment S. Aug. makes the best resolution and he lays it down in three assertions 1. Qui dicit citiùs venturum He that saith the Lord will come speedily he speaks most comfortably Even so come Lord Iesus come quickly 2. Qui dicit tardius venturum He that saith it will be long ere he cometh he in some sense speaks more warily but 3. He who saith he knows not the certain time of his coming but believes it firmly desires it earnestly expects it most watchfully he speaks most soberly That is the second Vobis vivis praesentibus 3. Vobis discipulis credentibus You that are my Disciples and Believers holy and sanctified men though justified and so passed from death to life yet for all that take heed to your selves this Caveat concerns you 1. Dies The day of Judgment concerns you And that not onely the hopes and comforts of that day but the dread and terrour of it must deeply afflict you Nullus intrepidus vadit ad judicium Domini habens conscientiam peccatorum Hier. Lib. 2. contra Pelagian The Saints of God are to consider and lay to heart not onely the Promises of God but his Comminations and Threatnings also Not onely the hope of Heaven but the fear of Hell also must have its work on them S. Paul reminds himself and other Christians of that dreadful Day We must all appear before the Iudgment-seat of Christ Rom. xiv 10. And Heb. xii Our God is a consuming fire Thus holy Iob kept himself in awe Destruction from God was a terrour to me Iob xxxi 23. The thought of that day made him afraid Moses at the giving of the Law said I exceedingly fear and quake How should we tremble at the day of reckoning for the breaches of this Law 2. Morbus The danger of the distemper concerns them they may fall into this disease Christ forewarns them of gravedo cordis the surcharge of the heart Snares and Temptations may surprise them if they look not to it Consider thy self saith Saint Paul speaking to the spiritual man lest thou also be tempted Many a good Christian hath slumbred securely and fallen into these sins that Christ gives warning of if that day had then surprised them it had been woe with them Noah Lot David how were they surcharged with the distemper of these sins Warnings and Caveats and earnest Exhortations they are not unuseful or unseasonable to the most holy men They are in tuto as long as they are in cauto no longer safe then they are circumspect The safety of a Christian from sin it is like the safety of men in a Ship not like the safety of men on the Shore Let the Ship be never so strong if the Mariners slumber and sleep watch not carefully they may dash upon a Rock 3. The mischief and miscarriage concerns them if they look not to it That day may come upon them unawares and the sad sequels of it The best Christians are liable to these surprisals and so stand in need of these comminations Rom. viii Though S. Paul assures the true believers that There is no condemnation to them that are in Christ Iesus yet he thought it necessary to add this Caveat Vers. 13. If ye live after the flesh ye shall die The Promises of Heaven and the Assurance of it they hold onely in studio praxi bonorum operum Hold on in the track of piety and then lay hold on the Promises But if thou turnest aside into the ways of iniquity the threatnings then will lay hold on thee and the day of Judgment will prove dismal to thee Now follows III. The greatness and strictness of this heed and caution to be used that is expressed in this busie and watchful word of circumspection
saith S. Augustine 'T is not the conceptions but the birth of the new man that makes us Christians These conceptions may prove abortive like the untimely fruit of a woman never see the Sun Ye may have sudden flashes good moods passionate wishes nay purposes and good intendments at the hearing of Gods Word and yet ye may miscarry Many good purposes have been thought on and yet the men who made them are in Hell 'T is not purposes but performances that will bring us to Heaven We have done with the second Prohibitio officii erronei bare Hearing though accompanied with many good qualities will not do it We come to the next that is III. Injunctio officii debiti Be doers of the word And here comes in the Conjunction of both duties Hearing and Doing These put together make up a good Christian. Still ye shall find the Scripture puts these two together Hearing and Doing Deut. 5. 28 29. This people have well said all that they have spoken O that there were such an heart in them that they would keep all my Commandments alwayes And so again Vers. 1. Hear O Israel the Statutes and Iudgments which I speak in your ears this day that ye may learn them and keep and do them And this is not onely the voyce of the Law but of the Gospel too Not onely Moses but Christ is for doing If ye know these things happy are ye if ye do them Iohn xiii 17. And great reason there is for this Conjunction to keep these two duties close and undivided Hearing and Doing to know and to perform Not to hear nor know breeds a blind Religion we would be doing but we know not what To know and not to do breeds a lame Religion we see our way but we walk not in it Both are requisite to true Religion That the soul be without knowledge it is not good Prov. xix 2. And if it hath knowledge without practise 't is never a whit the better For as the bare knowledge of evil if we do not practise it makes us never the worse so the knowing of good if we do not practise it make us not the better 1. The nature of Religion requires it What is Religion Wherein consists it It is not a matter of contemplation but of action 't is an operative practick virtue It is an art of holy living It begets not a speculative knowledge swimming in the brain but works devotion and obedience in the heart and life 'T is not a doctrine of words and names as Gallio prophanely mistermed Christianity Non magna loquimur sed vivimus saith Tertullian Christians are not talkers but doers 'T is not a verbal profession but matter of practice and action 2. The Authour of Religion is represented in Scripture not as a Teacher or Doctor onely but as a Commander and Law-giver There is one Law-giver saith S. Iames who is able to save and to destroy Chap. iv 12. So the Prophet Isaiah Chap. xxxiii 22. The Lord is our Iudge the Lord is our Law-giver the Lord is our King A King a Law-giver a Judge words importing and requiring duty and obedience and practice of us 3. The Subject of Religion wherein it is placed is not so much the knowing part of our soul as the active and practical part the will and affections which are the spring of practice Religion 't is never rightly seated till it be settled in the heart and from that flow the issues of life Wisdom calls for the heart Prov. xxiii My Son give me the heart I Wisdom dwell with Prudence Prov. viii 12. Prudence that looks to practice 4. That Religion is an holy art of life and practice the summary description of Religion in Scripture shews us 'T is called a doctrine according to godliness 1 Tim. vi 3. 'T is called the mysterie of godliness 1 Tim. iii. 16. a mystery teaching us to be godly 'T is called a form of sound words in faith and love 2 Tim. i. 13. 'T is an exercise of keeping a good conscience towards God and man Acts xxiv 16. all matters of practice Now practical truths are best learned by practice their goodness is best known by use and performance As a rich and costly garment appears then most comly and beautifull not when the Workman hath made it but when it is worn and put upon our body 't is S. Chrysostoms Similitude Sic Dei mandata pulchra sunt cum exponuntur multò autem pulcriora cum implentur So saith he the Scripture appears glorious when it is by the Preacher expounded but far more glorious when by the people it is obey'd and performed Without this doing and practising what we hear all our hearing learning is but in vain As eating of meat except by the heat of the stomack it be digested and convey'd into all the parts of the body will never support life so it is not receiving the Word into our ears but the transmitting of it into our lives that makes it profitable Nay hearing and knowing makes us much the worse if it ends not in doing as meat taken into the stomack if not well digested will breed diseases Thus saith S. Iames Chap. iv 17. To him that knows to do good and doth it not to him it is sin that is saith S. Chrysostom Cibum sumenti non digerenti morbus est 't is as he that eats meat out of a false stomack and never concocts it to him it breeds sickness We have seen the duty Now follows Secondly the danger if we fail in this duty What 's that The Apostle tell us We deceive our own selves that 's the mischief we run into a gross foul errour which will prove exceeding prejudicial and hurtfull to us And the force of this will appear in these three resolutions of it 1. They are deceived that 's evil 2. They are self-deceived and that 's worse 3. They deceive themselves in a matter of the greatest moment and consequence and that which doth most of all concern us and that is worst of all First They are deceived fouly mistaken who place all their Religion in bare hearing let go all practice They run into a double deceit 1. They are deceived in their Opinion 2. They are deceived in their Expectation Now the Philosopher tells that of all Errors two are the worst 1. Error circa primum principium 2. Error circa ultimum finem And both these are here incurred 1. Deceived in his Opinion of hearing the Word that 's Principium 2. Deceived in his Expectation that 's Finis I. They suffer a Deceit in their Opinion run into a gross Errour And that 's a misery were there no more but that in it Man naturally is a knowing creature abhorrs to be mistaken Errare labi decipi 't is an infelicity to an understanding creature As S. Augustine saith He hath known many that love to deceive others but to be deceived themselves he never knew any Now they who think hearing
will appear to you in these two expressions 1. Onely 't is Summum votum meum Of all my desires this is the chief of all my prayers and studies and requests this is the main and summ of them all That you live as Christians Observe the true spirit of Paul and such as he was the spiritual good and growth in grace of them that are committed to them is their main desire and care the height of their wishes S. Paul preferred their well-doing before the care and thoughts for himself He had even now spoken of his own life and death but he breaks off that discourse with this more serious exhortation As if he should say Let God dispose of me as he pleaseth that which goes nearest my heart and doth take up my thoughts is that you may prosper and grow in grace and this hath been the temper or rather the zeal of all Gods faithfull Prophets and servants Moses how did his spirit burn in him for his peoples good Blot me out of thy Book onely be gracious unto thy people do not cast them off He had rather God should destroy him then them S. Chrysostom saith That speech of Moses was a greater wonder then all the miracles he wrought in Egypt It was much in David to say Spare these Sheep and let thine hand be upon Me they were Innocents he was the Offender but in Moses his speech the people were the offenders he was most innocent and yet he prays Destroy me but spare them So Samuel though unkindly and ungratefully dealt withall by the people yet God forbid saith he that I should cease praying for you The Prophet Ieremiah was so earnest with God for the Jews that God is fain to forbid his importunity Pray not for this people The Apostle S. Iohn professeth it was his greatest comfort to see his Disciples thrive in grace I have no greater joy then to hear that my children walk in the truth Epist. iii. 4. S. Peter how doth he make it his main care to further the salvation of the people of God 2 Pet. i. 12. I will not be negligent to put you in remembrance of these things Vers. 13. As long as I am in this Tabernacle I will stirr you up Nay I will endeavour that after my absence you may remember these things Like another Elias who prepared an Epistle before his departure out of this world to be sent to the King of Iudah who should reign afterwards 2 Chron. xxi 12. It adds to the joys of Gods servants in heaven that their people are proficient in the ways of piety And it seems by the Apostle it abates of their comfort if their people miscarry That they may give an account of you with joy and not with grief Heb. xiii 17. Why so If they have done their duties though the people miscarry yet they shall be rewarded the Physician hath his Fee though the sick man dies True true but yet sorry he is that he could not recover him Above all S. Paul is most abundant in these gracious expressions How earnestly doth he pray for the Churches to whom he writes Ephes. i. 16. I cease not to give thanks for you making mention of you in my prayers Again Ephes. iii. 14. For you I bow my knees to the Father of our Lord Iesus Christ Phil. i. 9. I pray that your love may abound more and more Coloss. i. 9. I cease not to pray for you and to desire that you may walk worthy of the Lord 1 Thes. iii. 12. The Lord increase you and make you to abound in love And again Now the very God of peace sanctifie you throughout Indeed this care for the Church took up Paul's heart and life he forgat all other things in respect of that 1. It was the aim and intendment of all his pains and labours We do all things for your edification 2 Cor. xii 19. 2. It was the summ of all his cares The care of all the Churches lay upon him 2 Cor. xi 3. It was the summ of all his desires Phil. i. 8. God is my record how greatly I long after you in the bowels of Iesus Christ. 4. It was the matter of all his joy Phil. iv 1. My brethren dearly beloved and longed for my joy and crown 5. It was the matter of all his sorrow The disorderly conversation of some Christians wrung tears from his eyes I tell you weeping they are enemies to the Cross of Christ Phil. iii. 18. 6. It was the end of all his sufferings I endure all things for the Elects sake that they may obtain salvation with eternal glory 2 Tim. ii 10. 7. It was his very life to him to see them do well Now we live if ye stand fast in the Lord 1 Thes. iii. 8. 8. It was the matter of all his thankfulness What thanks can we render unto God for all the joy wherewith we joy for your sakes before God Vers. 9. That 's the first expression of this Onely 't is Votum Apostoli 2. This Emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely admits of another expression it notes Summum officium populi the greatness of the duty which he charges upon them which is an holy and Gospel-like life and conversation Take it in these three Expressions 1. This duty it is Summè necessarium 't is a duty of the greatest necessity which he doth so earnestly call upon them for Men lay not this load and weight of intreaty upon perfunctory services that are but of slight concernment and more indifferent Thus we find this manner of speech used in the Scripture Be not afraid onely believe Mark v. And again Luke viii Believe onely and he shall be made whole So 1 Cor. vii Let her marry to whom she will onely in the Lord. All these speeches are strict provisoes and shew the duty enjoyned to be of great necessity Such is the duty of the Text. An holy and unblameable conversation 't is not slightly commended to us but strictly enjoyned and upon the most absolute necessity 1. Take it negatively without this duty there is no hopes of heaven Heb. xii 14. Follow peace with all men and holiness without which no man shall see the Lord no salvation without it Then 2. Consider it positively as without it no salvation so upon it salvation is assured 'T is not a Sine quanon onely enough to hinder us from heaven if wanting but it is an effectual condition upon performance of which heaven is assured to us Psal. l. 23. To him that orders his conversation aright I will shew the salvation of God 2. As 't is Summè necessarium so this Onely imports another notion it shews the duty of the Text 't is Officium praecipuum 't is the onely One That 's a signification of the greatest excellency As David speaks of the Sword of Goliah There 's none to that such is this duty of an holy conversation As it is of greatest necessity so likewise it
stain and blemish and reproach of Ioash the King of Iudah as long as good Iehoiada the Priest lived and taught him he walked in the ways of God 2 Chron. xxiv 2. but when Iehoiada died Ioash his Religion died too and he fell to Idolatry While S. Paul himself preach'd in Galatia O they were very forward and zealous who but S. Paul They esteemed him as an Angel nay as Christ Iesus But if Paul discontinues from them how suddenly are they bewitch'd into another Gospel On the contrary it was the Philippians honour and just commendation a worthy testimony S. Paul gives of them You have obeyed not onely in presence but much more in my absence Phil. ii 12. This fickleness in our walking piously and while some Paul is present it argues All our piety is either 1. Counterfeit and hypocritical all that we do is to gain a good opinion of S. Paul This eye-devotion 't is like eye-service that the Apostle speaks of it comes not from sincerity Sincerity will be true in absence as well as in presence Or 't is 2. Inforced Religion for awe and fear S. Paul's presence carried some sway Impiety durst not confront and out-face him but if Paul be gone fear will let loose the reins to disorder Metus haud diuturni magister officii Fear 't is a flincher and will soon give over As Pharaoh whilst Moses was present armed with judgments then he would conform and promise fair but when the judgment was over and Moses his back turned Pharaoh revolts again Or 3. If such Piety arise out of some love and liking of Religion yet it is but superficial and groundless it hath no bottom or solid foundation There is a kind of delight that men may take in the preaching of the word there may be a great seeming forwardness which indeed is but carnal and with a by-respect unto some accessory thing that accompanies the Word As it was with Ezekiel his eloquence took them Chap. xxxiii Son of man lâ—… thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but doe them not They make no more reckoning of a Minister then they do of a Minstrel a fine voice sweet airs pleasant musick but when the musick ceases all is gone our delight is at an end Or 4. This kind of Religion it is partial and with respect to persons and so holds no longer then those men continue with us whom we fancy and esteem As it was in Corinth they pinn'd all their Religion upon their Preachers sleeves Some were all for Paul none to him others for Apollo Thus contrary to S. Iames his exhortation They have the faith of our Lord Iesus Christ in respect of persons As one said of Calvin that if Calvin preach'd at one Church and S. Paul at another he would not leave Calvin to hear S. Paul It is a good difference they put betwixt an humane and divine faith An humane credulity Credit Deo propter homines believes what God saith for mans testimony but a true Christian faith Credit hominibus propter Deum believes what the Preacher saith upon Gods testimony 'T was a good sign the Eunuch in the Acts was a well-grounded believer though Philip were taken away and he saw him no more yet he went on his journey rejoycing So much of the extension of the Charge Now follows Thirdly The Charge it self And in it the first injunction Let your Conversation be as becometh the Gospel of Christ. And herein we have two things considerable 1. Is the Matter or Object of S. Paul's Direction that 's their Conversation 2. Is the Rule of Direction by which our Conversation must be ordered it must be as becomes the Gospel First That concerning which S. Paul gives this Charge 't is their Conversation the ordering of that aright is the duty of the Text. And of it take a threefold Consideration 1. This Duty here injoyn'd 't is Officium progressivum 't is an injunction of an holy progress in the practice of Piety By S. Paul preaching they had already attained to the first work of Christianity a saving Conversion they had embraced the faith he had laid the foundation of Religion among them now he seconds his first pains with an earnest exhortation to a Christian Progress These two lessons must always go together 1. The Doctrine of Conversion Repentance towards God and Faith towards our Lord Iesus Christ but that 's not all we must learn 2. The Doctrine of an holy Conversation 'T is to no purpose to lay the foundation of Piety if we build not upon it but as the Apostle speaks Heb. vi We must be carried on to perfection As in nature 't is not sufficient that life is begun or an infant born but he must be nourish'd up to growth and strength so in the course of our spiritual condition 't is not sufficient to be renew'd and made Christians but we must add to the first stock of grace build upon the foundation let piety have its perfect work What saith S. Paul Gal. v. 25. If we live in the spirit let us also walk in the spirit Abraham was glad when Isaac was born but he made a feast when Isaac was wean'd Gen. xxi Not onely glad of his birth but joyed at his growth When he was wean'd from the milk drawn from the breast as Isaiah speaks Isai. xxviii 9. 2. This Duty here injoyned 't is Officium practicum the ordering of our Conversation looks to practice Indeed a practising Christian is the onely Christian. Christianity hath never its full work upon us till it descends down from our heads into our hearts and from thence breaks forth into our lives Religion 't is Ars practica not a matter of bare knowledge and contemplation but of doing and practising If ye know these things blessed are ye if ye do them Ioh. xiii It never fared well with the Church when Religion was restrained onely to the knowing and understanding part He who could move most questions and answer them best understand the deepest Mysteries should be counted the best Christian No saith Tertullian Non magna loquimur sed vivimus Christianity is not an art of disputing learnedly or talking curiously but of living holily Thus S. Paul expresses it Tit. iii. 8. This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God may be careful to maintain good works these things are good and profitable to men as if he should say Without it all your believing is vain and unprofitable 3. This Duty here 't is Officium comprehensivum Conversation 't is a word of large Comprehension betokens not some one Act or Performance but extends it self to the whole Carriage of a Christian. And so the Text inforces this Duty that a Christian must be exact in all points Religion must bear sway in all the passages and
to God What know you not that your bodies are members of Christ And again What know not that your bodies are Temples of the Holy Ghost The members of Christ they must not be polluted the Temples of the Holy Ghost they must not be profaned nor must the Church of God be dishonoured by us The lewd lives of Christians are reproaches to the whole Church as Chrysostom observes it in the case of the incestuous Corinthian S. Paul charges it upon the whole Church 1 Cor. v. 1. 'T is reported commonly that there is fornication among you See saith he he burthens the whole Church with it As a man coming into a room wherein is some nastysmell saith The whole house stinks so the whole Church heard ill for that one man's sin The honour and credit of the Gospel is the grand motive that the Scripture uses to call us to holiness Ephes. iv I beseech you walk worthy of the vocation to which you are called Again Ephes. v. Walk as children of light and yet again as becomes Saints Ephes. v. Women must behave themselves as becomes holiness Tit. ii 2. Wives must so live that the word of God be not blasphemed Tit. ii 5. Servants must shew all good fidelity that they may adorn the doctrine of God our Saviour in all things Tit. ii 10. S. Peter presses this motive upon all sorts of Christians 1 Pet. ii 12. Have your conversation honest among the Gentiles that they may by your good works which they shall behold glorifie God in the day of visitation 5. A Christian must live Secundum spem Evangelii suitably to the blessed hope and expectation which the Gospel brings us A Christian as he is of an honourable birth by his regeneration so he is begot to a lively hope of an heavenly inheritance and so must live as one who hopes for heaven Consider seriously of that glory that shall be revealed upon thee think of thy throne thy crown thy white robes and then argue with thy self in S. Peters language What manner of persons ought we to be in all holy conversation and godliness The Scripture is earnest in this enforcement 2 Cor. vii 1. Having these promises dearly beloved let us perfect holiness in the fear of God And as S. Paul prest it upon others so himself practis'd it Our conversation is in heaven from whence we look for a Saviour Phil. iii. 20. Christians are to be fellow-citizens with the Saints of the houshold of God of the society of Angels live then we must according to the law of our Countrey When Samuel design'd Saul by his anointing to be King over Israel he bids him give over seeking his fathers Asses another heart a Kingly spirit was presently shed upon him How unworthy is it for the Heirs of Heaven to mind nothing but earthly things Such saith the Father are Fidei Spei suae praevaricatores they falsify their faith confute their hope renounce their expectation of their heavenly inheritance Let S. Iohn's exhortation be our conclusion He that hath this hope in him purifies himself even as God is pure Estote non solum spe sed conversatione coelestes Leo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Mart. p. 393. Quaest. 3. Respons A SERMON TO THE CLERGY ON 1 CORINTH xiv 1. Follow after charity and desire spiritual gifts but rather that ye may prophesie IT is the wisdom of Gods dispensation with his Church under both the Testaments he founded them both and trained them up under Promises and Expectations In the former Pater promisit Filium The Patriarchs and Prophets they hoped and longed for the Incarnation of the Son In the founding of the second Testament Filius promisit Spiritum The Apostles and Disciples and the Christian Church they expected and waited for the descent of the Spirit S. Chrysostom observes and makes this difference Christ at his coming he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the law was accomplished and it with old Simeon died with Christ in his arms at the receiving of him the Spirit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the fulfilling and accomplishment of the Gospel The Spirit then that 's the portion and expectation of Christians Of Christians in general but principally and in the first place promised and imparted to the Ministers and Governours of the Church of Christ and then by their Ministery conveyed to others As S. Ierom distinguishing 'twixt Bishops and Priests Episcopus Patres Ecclesiae generat Presbyter Filios so Christ first provides and sanctifies Patres Ecclesiae afterwards by them he doth generare filios the common believers Graces and gifts in a Minister they are virtually as much as in multitude of auditours They are like Seals or Prints one character in them begets the like in thousands that take impression from them The Apostles they first received the promise of the Spirit they like Gideoâ—…s fleece were moistned with this heavenly dew when all about them were wholly dry by them it was derived to common Christians S. Augustine compares this descent of the Spirit to the first rising of the Sun first it enlightens the Mountains and from them reflects into the lower Valleys The Apostles and Ministers they are these holy Mountains reflecting their Beams upon inferiour Christians S. Ierom likens them to those twelve Fountains at Elim other disciples must be planted by them and draw moisture from them like the seventy Palm-trees Which makes S. Paul direct this passage of his Epistle touching the gifts of the Spirit especially to the Sons of the Prophets that aimed at the publick Ministry and Service of the Church of Corinth As the Lacedaemonians fitting their children to some trade of life brought them into a room full-furnished with instruments of all Professions that so they might choose in what trade they might be serviceable to the Common-wealth so the Apostle brings them into the Church Officinam gratiarum the Store-house of all Gods graces that in the view and consideration of them they may make their choice And lest like children they should fancy the gayest omit the most useful he gives them direction for the most serviceable graces to the Church of God And this he doth in the representation of a most lively and elegant Allegory As S. Peter in a vision being called to preach had a vessel let down full of the bodies of divers beasts for his choice and use their conpora bruta were animae humanae the beasts signified men so in these twelve and thirteen and fourteen Chapters here is a representation of the body and several members of man head hands eyes feet here membra humana are dona divina for our choice and practice And as in the disposition and frame of our bodies so in this dispensation of these gifts of grace three things are observable in the Apostles discourse severally handled in these three Chapters and together collected and united in my Text 1. Varietas mâ—…mbrorum A body consists of diverse parts
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
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