to cry out I am a man of unclean lips Esai vi 5. And S. Paul to cry out Who is sufficient for these things 2 Cor. ii 16. 2. It urges soberness in the Partakers who are admitted to the fellowship of this Mysterie As all irreverence so all vain curiosity is forbidden We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these mysteries we must be wise to Sobriety Rom. xii 3. Gravity and Sobriety they are the Handmayds of Piety the Ushers that always attend Religion The applying of any matter in Religion to an inferiour use 't is to debase it The holy Ointment was not to be appliable to common use no Confection to be made like unto it Is it a mysterie then 3. Fide percipiendum Religion and our Christian Doctrine it is a mysterie therefore to be apprehended by Faith not to be fathomed by Reason Reason will judge that to be a foolery which Faith reverences and adores as a mysterie 'T is called The mysterie of Faith 1 Tim. iii. 9. not the mysterie of Reason or Understanding And they who are initiated into these mysteries they are called Believers not men of Reason and Understanding We are called Credentes not Rationales saith S. Aug. 'T is not Intelligendi vivacitas but Credendi simplicitas that must converse in these mysteries Reason laughs at that in Sarah which Faith in Abraham embraces and rejoyces in Faith looks for a Revelation that God saith it is so searches not after Demonstration or Reason why it should be so Sufficit pro universis rationibus autor Deus The mysteries of Religion check and silence Reason as the Angel did Zacharias for asking Whereby shall I know this he would have Reason What saith the Angel Luk. i. 20. Behold thou shalt be dumb he stops his mouth Reason deduced from the principles of Faith and subordinate to the doctrine of Faith 't is lawful but when it opposes Faith then it is unlawful Hagar when she obeys Sarah may be entertain'd as a servant but if she wax malepert against Sarah Cast out the Bondwoman Abandon Reason if it contradicts Faith It is one excellency of Faith 't is quietativa Intellectûs it quiets and satisfies all enquiries with this answer It is a mysterie Reason that questions How can three Persons be one God-head Faith quiets Reason My soul keep thou silence unto God believe and adore it it is a mysterie Reason questions How can God be made man the Divinity and Humanity joyn'd in one Person Faith hears an Oracle of Scripture I must not enquire it is a mysterie Reason murmurs How can a man be born again and regenerate and dye anew and live anew How can water wash away sin Faith answers The work is Spiritual beyond Reason it is a mysterie Reason that cavils How can Christ give us his Flesh to eat and his Bloud to drink How can a piece of Bread and a tast of Wine convey Grace seal up Salvation How can our souls be nourished how united to Christ sitting in heaven Faith answers all 'T is a mysterie Magis sentio quam intelligo Tota ratio operis est potentia operantis No in these supernatural Truths Sapientia hominis it is Officina erroris exclude Reasoning make use of Believing Habet palatum Fides cui sapit mel Dei Aug. 'T is the tast of Faith that can rellish this hidden Manna Faith saith Parisiensis 1. It is Religio Intellectus the Religion of our Intellectual part 2. It is Adoratio Intellectus the Adoration of the Understanding Credendo incurvamus Intellectum ad adorandum Deum 3. It is Fortitudo Intellectus 't is the Strength of the Understanding Sicut molestias perferre 't is Fortitudo Voluntatis sic improbabilia credere 't is Fortitudo Intellectus We have seen the Nature of it 't is a Mysterie Now follows II. The quantity and just proportion of this mysterie it is no petty and inferiour Truth but a mysterie of the first magnitude A great Mysterie The Scripture advances it with all superlative terms magnifies the greatness of it Phil. iii. 8. S. Paul calls it an Excellent Knowledge I count all things but loss for the Excellency of the Knowledge of Iesus Christ. Rom. xi 33. it is called a Rich Knowledge Solomon saith it furnishes a man with all precious and pleasant Riches Prov. xxiv 4. It enriches him that hath it It furnishes and enriches the noblest part of man his Soul the highest faculty of that his Spirit and Understanding Our Saviour accounts the seeking of this Knowledge the seeking of precious Pearls Mat. xiii 45. The kingdom of heaven is like unto a Merchant-man seeking goodly Pearls This of all other is a Pearl of great price They who are conversant in this mysterie they deal with the choysest Commodities with the â—…ichest Pearls The finding of this Knowledge is the finding 〈◊〉 hidden Treasure vers 44. It makes him for ever that is so 〈◊〉 as to meet with it All other knowledge is but poverty to this Treasure all other jewels but pebbles to this Pearl See how the Scripture extends and enlarges the greatness of this mysterie S. Paul ascribes to it all the dimensions of Magnitude Ephes. iii. 18. That ye may be able to comprehend with all Saints what is the breadth and length and depth and heighth of this mysterie And Iob thus magnifies the exceeding and incomprehensible largeness of this Knowledge Chap. xi 8 9. It is as high as heaven deeper then hell longer then the earth broader then the sea It exceeds the scantling of all created Perfections The greatness of all other creatures may be fathomed the height of heaven the depth of hell the length of the earth the breadth of the sea all limited and bounded and the understanding of man may reach them As David speaks I see an end of all other perfections but thy Word is exceeding large 1. This mysterie of God-Incarnate 't is a great mysterie because 't is multiplex Mysterium a comprehensive Truth including in it manifold mysteries 'T is a mysterie pregnant to the making up of which many deep mysteries concur God manifested in the Flesh. 1. Here is the mysterie of Christ's two Natures his Divinity and his Humanity A glorious mysterie Christ true and perfect God and true and perfect man too the glory of the Deity and the infirmity of his Manhood both concurring in him 2. Here is the mysterie of the Union and conjoyning both these in one A strange conjunction The circumference of his infinite Deity joyned to the lowest center of Humanity Eternity made subject to Time Infinity comprehended in a poor finite creature Omnipotency joyned with infirmity This is so great a mysterie that it made the Iews to imagine a double Messiah One a weak frail mortal man lyable to sufferings the other an Eternal Omnipotent Immortal God They could not reconcile the several predictions of his glorious Divinity and his infirm Humanity as this mysterie teaches us 3. Here is the
and diligence much exercise and experience to attain unto it Those Arts that have in them many abstruse mysteries are long a learning Oh! the Art of godliness the Trade of piety the Skill of living holily 't is no small matter but very mysterious The Philosopher could say of his Art Ars longa Vita brevis a mans life was too short to attain to the perfection of it How much more is this high Art of Religion the mysterie of godliness It makes David for all his learning to cry out still Teach me Instruct me Make me to understand the way of godliness S. Paul that great Proficient yet professes he fell short Phil. iii. 11 12 13. Brethren I count not my self to have apprehended I have not already attained I am not already perfect but I follow after and press forward if by any means I might attain words of striving and contention How hard a thing is it to attain even to the knowledge of godliness Then how difficult must it be to mortifie thy lusts to subdue thine appetite 'T is call'd a Crucifying Consider it you who think seven years little enough to learn any Trade of life but any little time any poor pains sufficient to learn that which the Saints were practising all their dayes Try thy strength but with one Act but with one Duty of godliness and then tell me If slubbering over a few prayers or coming to Church and yawning out an Amen half asleep half awake be likely to make thee a skilful man in this Trade of piety That 's the first Religion is the mysterie of godliness 2. The second Truth is The Mysterie and the Piety of Religion must go both together We must take both to us not onely content our selves with the mysterie of Christianity but be sure we acquaint our selves with the piety True Religion joyns both together Thus S. Paul describes Christian Religion ' T is a Doctrine according to godliness 1 Tim. vi 3. And Tit. i. 1. it is called the Knowledge of the Truth according unto godliness We may as well separate light from heat in the fire as the mysterie and knowledge of it from the piety Indeed first we must get the mysterie then labour for the piety of it First God created light so it is in mans soul. A man is sooner enlightned then sanctified The Sun enlightens in an instant but it begets heat in the Ayr by length of time but they must never be a sunder Blind Devotion would have the piety without the mysterie Oh! Zealous it would be but not with knowledge Oh! A good heart to God-wards no matter for knowledge And prophane Curiosity that would have the mysterie without the piety understand all secrets and mysteries comprehend all Truths but for the holiness of Christianity they have no list to it True Christianity joyns both together True Religion is not like the tree of Knowledge onely pleasant to the eye and a tree to be desired to make one wise Gen. iii. 6. but it must be to us as the tree of Life for Devotion and Practice Religion is not placed in the upper region of the Brain but in the Heart the seat of affection the fountain of action 'T is a sanctifying Truth Holy Father sanctifie them through thy Truth not enlighten them onely Ioh. xvii 17. There is not any Truth so mystical and contemplative but must be drawn into practice There is no mysterie in Scripture but hath its piety As there is not any creature but it is for some use it is not onely beautiful but useful Non tantum visu delectat sed usu prodest so there 's no Truth in Religion but we may and must extract from it Piety Some Truths at first sight seem but dry as to this but as the Licorish stick at first looks like any weed but chew it and you suck sweetness so those mysteries that seem to be most remote from practice have a juice and sap of piety to be suck'd out of them If ye know these things happy are ye if ye do them Joh. xiii 17. This man shall be blessed in his deed Iam. i. 25. See how Christ checks Curiosity and turns all to Practice Lord are there few that be saved And he said unto them Strive to enter in at the strait gate Luk. xiii 23 24. 1. Piety 't is the end of Christianity 'T is mysterium practicum Not a Science in contemplation but an Art of doing not to make us the wiser but the holier 2. Piety 't is the best keeper of this mysterie The knowledge of Religion 't is a precious Jewel see the Cabinet S. Paul tells us of wherein it must be kept Holding the mysterie of Faith in a pure Conscience 1 Tim. iii. 9. Wouldst thou not erre concerning the Faith Take heed of making shipwrack of a good Conscience Knowledge in this vessel is like the Manna in the golden-pot it is kept sweet In a prophane heart it is like Manna in other vessels that stank and putrified God takes away natural knowledge if we abuse it and live not accordingly When they knew God and glorified him not as God God gave them over to errour and never would call them to the knowledge of the Gospel Rom. i. 21 c. As we try vessels first with water if they will hold and keep it sweet then we pour wine into them They who corrupt natural knowledge God will not trust them with this mysterie Take heed thou divide not the piety from the mysterie In all Truths labour to be better In any mysterie make S. Peter's collection If these things are so What manner of persons ought we to be in all holy conversation and godliness We have seen the quality and condition of this mysterie It is a mysterie of godliness Now follows IV. The infallible undoubted certainty of this mysterie It is beyond without all controversie There is a double Certainty 1. A certainty in the thing it self 'T is a most grounded Truth Heaven and earth may sooner fail then the least particle of this Truth It hath the Power and the Truth and the Faithfulness of God nay his Oath to establish it 2. A certainty of perswasion at this the Text ayms See with what confidence and assurance S. Paul seals up this great Truth ' T is without controversie Observe True Faith embraceth these heavenly Truths with all assurance and strength of adhesion and fulness of perswasion 'T is the nature and office of true Faith in matters of God to breed all possible assurance 'T is a Seal He who receives God's testimony of his Son hath set to his Seal that God is true Ioh. iii. 33. Philip shews the assurance of Faith which he requires of the Eunuch Acts viii 37. If thou believest with all thine heart that Iesus is the Son of God Especially in this Truth Iesus God-Incarnate Faith breaks through all controversies and unquestionably must believe 1. This Truth is clearly revealed in Scripture And
Divine revelation is the stay and establishment of Faith Truths that are more obscurely delivered are liable to question and controversie but this Truth that Iesus is the Messias and the Authour of Salvation it is with all evidence propounded to us When God speaks clearly Faith believes firmly Credendum est Deo vel semel loquenti 2. This Truth 't is an immediate and first principle of Religion the grand Maxim and Oracle of Divinity Now in all professions Principles are unquestionable admit no gain-saying He that comes to God must believe 3. 'T is a fundamental Truth the first Stone that is laid in the building of the Church the main Rock upon which the whole Building rests See when Christ builds his Church he chooses this Confession Thou art the Son of the living God he layes that in the foundation Now in all buildings the foundation must be sure and immovable Here Agrippa's almost 't is too weak no here What we have heard and seen and felt 4. Errors in this are most dangerous As errors in the conception are hardly corrected so errors in this first conception of Faith Oh! these prime Truths must be firmly and strongly embraced Other consequential and secondary Truths of less evidence and necessity may admit of discussion In some Truths we may differ Salva compage fidei but in this every error is deadly In some Truths S. Paul's moderation is sweet If any man think otherwise God will reveal it to him account him as a brother But in this he that errs S. Paul's threatning is seasonable You are fallen from grace you are cut off from Christ you must dye in your sins There is a necessary Truth Maria virgo in partu There is a decent Truth Maria virgo post partum Faith puts these Truths without question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. This is the defiance Faith gives to all the objections and cavils of nature How can God become a man the Creator a creature a Virgin conceive Get thee behind me Satan 't is without all controversie 2. By this it answers and represses the contradictions of infidelity a man's heart is hardly drawn to assent and give credit to these mysteries No Faith tramples all contradictions under foot 't is without all controversie 3. By this it overcomes the weaknesses and infirmities of Faith Faith at first hath many doubts and fears But why do thoughts rise in my heart I know he is a faithful and true witness no word is impossible to him 'T is the victory and triumph that Faith gets over all doubtings it believes stedfastly without all controversie ON CHRIST-MAS DAY The Second Sermon GALAT. iv 4 5. When the fulness of the time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons WHich words set out unto us the great and gracious work of our Redemption A work undertaken and wrought by the Incarnation of our blessed Saviour The remembrance of which the Church of God doth this day joyfully Celebrate An high Festival it is and to be honoured by us whether we respect Christ and in him the mysterie of the day or respect our selves and in us the mercy and benefit which as on this day was vouchsafed to us 1. Look upon Christ and the mysterie of his Incarnation so 't is a Birth-day Feast the Feast of his Nativity And the feast of the Birth-day especially of some extraordinary and eminent person and such an one above all was the Birth of this day Pharaoh's birth-day and Herod's were nothing to it is kept and celebrated with all joyful solemnity That is the mysterie of the Text Christ made and born of a woman so it is a day of joyfulness 2. Look upon our selves and the mercy and benefit of this day that redounded to us and so it is a Feast of deliverance out of Captivity This day Christ came to redeem us that lay under the Law cast and condemned men And a day of enlargement out of Captivity that is a Feast of Iubile Such was this day No Captivity like that of ours neither the Egyptian when they were born slaves nor that of Babylon when carried away to be slaves both of them fall short of this the bondage of our birth and the slavery of our life none like to it and so no redemption to be compared to it 'T is a day much to be remembred in our generations 1. It is the day of Christ's Nativity keep it with joyfulness 2. It is a day of our enlargement out of Captivity keep it with thankfulness The Apostle then sets out unto us the happy condition that hath betided the Church of God by the coming of Christ in his Incarnation And he expresses it two ways 1. By a comparative opposition to the state of the Church before Christ's coming 2. By a positive or rather superlative illustration of the happy condition of the Church by his coming among us 1. The Church of the Jews before Christ the low condition of that is set out by three steps of depression and inferiority in respect of our state of advancement that Christ's Birth brings to us 1. Respectu Aetatis for its Age it was a Child or an Infant vers 1. A child in knowledge in growth of grace in affections a child weak imperfect unskilful 2. Respectu Conditionis for the usage and condition in which it was it was Servilis it differ'd nothing from a servant under a yoke of servitude kept in more servile fear and subjection then Christians Their spirit was the spirit of fear and bondage our spirit is the spirit of love and liberty 3. Respectu Educationis for its breeding and education it was at the command and under the institution of a curst Schoolmaster the Law and but meanly instructed acquainted onely with the first elements and rudiments of our Religion the high mysteries of our Faith not manifested to them And this threefold depression of the Jewish Church should make us look three steps lower into the sad and forlorn estate of us Gentiles and heathen for such was our original 1. Were they babes and children we far worse dead in our sins not begot again to God by any spiritual Regeneration not so much as in the womb of conception out of the Church uncircumcised Infidels 2. Were they in the condition of servants We not so much as servants strangers rebels cast-aways enemies in a forlorn condition 3. Were they kept under inferiour Tutors and Governours We far worse untaught ignorant foolish like the wild Ass without understanding without God in the world 2. The estate of the Christian Church is illustrated by a superlative eminency and advancement it hath gained by Christ's Incarnation And this benefit we gain by him is expressed in three remarkable particulars 1. The first thing remarkable in this great benefit is the Time when it was performed When the fulness
there is no recovery then all thoughts perish all hands fall no work or counsel or purpose any more 3. Is Mors exitus Is Death a departure Provide and forecast for a place of refuge Death is like a cruel Landlord turns us out of dores What folly is it not to provide a place to receive us This Christ commends in the Parable of the Steward Make to your selves friends that when ye fail they may receive you into everlasting habitations Luk. xvi 9. This was our Saviour's comfort I leave the world and go to the Father Ioh. xvi 28. This was the perplexity of men without Christ. The wisest of them knew not what became of their spirits Animula vagula blandula Quae abibis in loca whether upward or downward as Solomon speaks They that are Christ's are assured of a place after their departure We know if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hand eternal in the heavens vers 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven This made Lot willing to forsake Sodom that he had a Zoar to retire to and the Israelites to leave Egypt that they had a Canaan to go to It was a judgement upon the false Prophet that he should go from chamber to chamber to hide himself 1 Kings xxii 25. That 's the second Natura Conditio Mortis Thirdly Here is Susceptio Conditionis It is called an accomplishment or fulfilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Active not Passive not to be fulfilled upon him but by him he himself to accomplish Christ's Death as appointed by God was unavoidable and necessary as inflicted by his enemies it was violent and enforced yet he himself voluntarily undergoing and performing of it it is his action and fulfilling Christ's sufferings were not bare sufferings but voluntary performances He was Lord of his own life No man takes it from me I lay it down That which gave merit and acceptation to Christ's suffering was his willing and free and active undertaking of it And as in Christ so in Christians their sufferings their deaths they are active in them not patients onely A wicked man Death gnaws upon him he is snatch'd to Death a Christian willingly admits of it When God calls he offers himself as Christ did Quis tam facile dormivit I lye me down and rest Egredere ô Anima Non repetent animam ego reddam Now this under-going of death it is called an accomplishing a fulfilling 1. In respect of God's counsel and ordination Christ's death was appointed from eternity he had purposed and forelayd it Act. iv 28. To do whatsoever thy hand and thy counsel determined before to be done He is the Lamb slain from the beginning of the world in God's wisdom appointing it in his truth promising it in faith believing it only his actual suffering that accomplish'd it Ought not Christ to suffer these things and so to enter into his glory This makes Christ so studious to admit of death else how should the Scripture be fulfilled This consideration makes the Saints suffer all things Death it self naturally willingly This commandement received I of my Father The end of my times are in thy hand To God belong the issues of death Ps. lxviii If chance or violence only appears Flesh and Bloud may struggle but God's appointment that makes us submit I held my peace because it is thy doing Moses when God expressed his resolution he must die importunes no more goes up to the Mountain layes down his life S. Peter layd down his life as the Lord had shewed him The will of the Lord be done 2. Death is called an accomplishment or fulfilling of our departure because that is but the closure and ending All our life 't is a beginning and progress to our end As all Christ's life it was a pro-passio to his Passio his sufferings were all Viae ad mortem so our life it is a progress to death We no sooner come into the world but we begin to go out We die daily in this sense That part of our life that is gone it is Morti deputanda it runns upon the score of Death Indeed eternal life it is tota simultanea possessio vitae 't is vita in statu fixed but this is in fluxu as waters alwayes flowing Youth 't is the death of Child-hood Man-hood the death of Youth Age the death of Man-hood then Death closes all Philosophers say motus and terminus are but one thing really so our passing and consummation of life it is but one continued-death That 's the third Susceptio conditionis Fourthly Here is Circumstantia susceptionis the place of accomplishment Hierusalem Conceive the purpose of it in three Expressions 1. It is Locus singularitèr designatus a place singularly designed All the Circumstances of Christ's death were fore-sett and appointed The time of it was foretold and calculated by Daniel the manner of it was prefigured and foretold by the Prophets the place all the occasions and instruments and circumstances were designed As the Paschal-Lamb was not onely commanded to be slain but on what day in what place it was to be dressed in what manner to be eaten And as it is so in Christ's death so likewise in ours Our times are set and fixed the period of our life the circumstance of place all occurrents fore-layd Thus God appoints Moses and Aaron both time and place to die in Thus Elias must now and in such a manner be assumed Thus S. Peter was fore-warned by what manner of death he must glorifie God So Agabus shews S. Paul how he must be bound It must settle our hearts Our lives are in God's book set that time is fixed as was the Exodus of the Israelites the self-same day It must make us resigne up our selves our deaths the whole carriage of them to God's wise disposal 2. It is Locus typicè praefiguratus Hierusalem that was foretold and prefigured as the place of Christ's death This was prefigured in Isaac's Offering on Mount Moriah On this Hill David Offer'd to cease the Plague This place he appointed to build the Temple on There was no Altar we know allowed but this of Hierusalem Here the Passeover was to be slain and eaten Thus the Apostle Heb. xiii 11. The bodies of those beasts whose bloud was brought into the Sanctuary by the High Priest for sin are burnt without the Camp v. 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate It must seal up unto us the fulfilling of all our Redemption Every Circumstance was prefigured and is now accomplished Now was the great Jubilee when Christ dyed now the whole Burnt-Offering was tendred up to God 3. It is Locus moraliter praefigurans Ecclesiam Christ must die at Hierusalem that is his death it is proper to and effectual for his Church
no revelation or instruction on these Prophets part The Lord hath purposely estranged us from all entercourse 'twixt us and the Spirits departed There is no need of Moses and Elias to speak from heaven we have Moses and Elias and all that they can say behoofeful for us in their Books and Writings Ye are come to the Spirits of just men made perfect and to Iesus the Mediatour of the New Testament Heb. xii 23 24. He is the onely Mediatour III. The Matter of this Conference His decease which he should accomplish at Ierusalem Had some the reporting of this Conference it should have been of some other matters May be of the Succession of Times and Kingdoms of the rising and falling of Monarchies These the Prophets were acquainted with but these they talk not of Others would have reported some Seraphical discourse of the nine Orders of Angels and those Hierarchies or some great discourse of Limbus Patrum or of the souls in Purgatory No such matter it is here De morte Christi Of Christ's decease But 1. Why do they conferr about this 2. How do they talk of it 3. Why do they conferr about the death of Christ 1. This is the grand necessary fundamental Work of Christ for his Church If such a Synod as this meet it is not for trifles but they talk of the Common Salvation of the Church That is the Capital Truth the ground-work of all our Faith and Salvation This takes up their discourse Nay it is the Meditation of God His ancient thought from Eternity was busied about this That Christ should dye for our Redemption 2. This they talked of as a thing that was a great grief and offence to the Apostles A little before Peter abhorred to hear of Christ's death It bred in them 1. Scandalum tristitiae They were very sad 2. Scandalum dubitationis It troubled their Faith how the Messiah should suffer We trusted that it had been he which should have redeemed Israel Luk. xxiv 21. but he is dead Purposely Christ and these Saints conferr about this To acquaint the Apostles with this Mysterie that so it must be and that our salvation depended upon it 3. This they talked of as the thing that both Law and Prophets prefigured and foretold All their Sacrifices were Representations of his Death all their Prophesies Predictions of it Thus it is written and thus it behoved Christ to suffer Luk. xxiv 46. In this sense He was the Lamb slain from the beginning of the world 4. This they talked of as the matter of Christ's greatest Glory and Renown They being to Adore Christ and to put Honour upon him they invest him with his Garments dipp'd in Blood Isa. lxiii 1. Who is this that cometh from Edom with dyed Garments from Bozrah This that is glorious in his Apparel travelling in the greatness of his strength mighty to save What Honour like this to dye for his Church to be the Sacrifice of the World the Ransom of Mankind the Conquerour of Hell the Purchaser of his Chosen Quapropter Wherefore God also hath given him a Name which is far above every name Philip. ii 9. Absit therefore saith S. Paul ut gloriarer nisi in Cruce Christi God forbid that I should glory save in the Cross of Christ Galat. vi 14. 5. This they talked of as the main matter of heavenly discourse What do Moses and the Prophets Angels and Archangels talk and discourse of They wonder at and Adore the death of Christ and Redemption of the Church 6. This they talked of in care and solicitude for the Church on earth They themselves are in Glory Ay but their brethren yet as the two Tribes fight for their brethren Securi de se Soliciti pro nobis But 2. How do they talk of it Reduce all to these three heads 1. Praedicentes Foretelling him of it Not but that Christ foresaw it himself but this Dispensation he used to know it by Scriptures and these Revelations 2. Gratias agentes Adoring him for it magnifying his goodness as the twenty four Elders Thou art worthy to receive Honour and Blessing for thou hast Redeemed us 3. Orantes ut acceleret Begging the accomplishment Peter solicits him not to dye Moses and Elias they solicit him to finish that glorious work upon which their Salvation and the Salvation of the whole Church depended Use. 1. Christus in gloria meditatur de morte His Glory makes him not forget his Death How should we season all our thoughts of joy with thoughts of our departure 2. Do these glorious Saints talk of Death Oh! let it take up our thoughts let it be much in our meditations THE FOURTH SERMON ON S. LUKE ix 31 32. Who appeared in Glory and spake of his Decease which he should accomplish at Ierusalem But Peter and they that were with him were heavy with sleep and when they were awake they saw his Glory and the two Men that stood with him WE have seen in general the summ of this Conference about Christ's Decease Now look upon it more particularly and with accommodation to our selves So we discover four Particulars 1. Here is Colloquium de Morte They talk and conferr of his Death and Passion 2. Here is Natura Conditio Mortis T is exodus a deceasing or departure 3. Here is Susceptio hujus conditionis It is a fulfilling 4. Here is Circumstantia susceptionis It must be at Ierusalem First Here is Colloquium de Morte Christ puts himself into this premeditation of Death for two purposes 1. As a moderation of his present Glory and Majesty into which he is advanced Being thus magnified by his Father and raised to an high pitch of Glory he seasons it with this deep and serious meditation of his Death and Passion The thoughts of our end and dissolution are never unseasonable but yet they are most sutable and seasonable in our greatest advancements and prosperity When you abound with all outward comforts then allay and moderate thy joy with this mortifying Meditation I must lye down in the grave Thus Christ interchangeably In his Humiliation he refresheth himself with the expectation of Glory When he stands at the Bar Ye shall see saith he the Son of man sitting on the right hand of Power and coming in the clouds of heaven Matth. xxvi 64. And so before his Passion O Father glorifie me with thine own self with the glory which I had with thee before the world was Ioh. xvii 5. Contrarily being in the state of Glory he puts himself into the cogitations of Death When the Graecians came to visit and do honour to him he discourseth of his Passion Except a corn of Wheat fall into the ground and dye it abideth alone Ioh. xii 24. Naturally Abundance and worldly prosperity raises our thoughts too high makes us forgetful nay to abhor the mention of death Greatness like Ahashuerus will have no mourning nor sackcloth Esther iv 2. to appear before him As
must be provided for with fruitfulness That 's the second Not Spirituali annexum That 's the Kind I come II. To the Parts of them 1. It is Spirituale donum Seek and labour for spiritual enablements The inclinations of nature must be strengthened and elevated with gifts of grace The weightiest employments require the greatest enablements Those three great Callings Kings Priests Prophets they were all anointed to signifie that large measure of grace that those Callings required Nay the High-Priest had all the holy oyl poured out upon him to signifie his Calling required plenty of grace the inferiour Servitors were but onely sprinkled in a sparing manner Indeed to be gifted and fitted by the holy Spirit 't is the only comfortable assurance to thy conscience of thine inward Calling Gods Seal set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which the warrant of the Church 't is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ink and Paper as S. Paul distinguishes And yet how many run before they be sent suing like Ahimaaz to the Ioabs of Israel But what if I run though they have no tidings Who if they were questioned whether they have received the Holy Ghost in some competencie of gifts must return the answer of those uncatechiz'd Novices Act. xix We know not whether there be any Holy Ghost yea or no. No God never employs but he always enables as Saul did with David when he sent him to fight he put on his own Armour he will strengthen thee with his own Spirit to discharge His business That 's the first Spirituale donum 2. Is Spirituale ut officium Seek and labour for spiritual employments And indeed Donum obligat ad officium the conferring of a gift it is the exacting of a service 'T is like Press-money if once thou receivest it thou art bound to do service Thou art a servant and thou must and thou hast a Talent and thou mayst be profitable to thy Masters advantage To have the first Spirituale donum without this second it is to no advantage Donum in habitu 't is Talentum in sudario Donum in exercitio 't is Talentum in mensario it gains and increases Donum in habitu 't is a Candle in a bushel exercise and employ it 't is set on a Candlestick Without exercise and practice saith S. Bernard thou art Lux modii with it thou art Lux mundi Not onely the mispending but the neglecting of this gift condemns thee S. Paul bids Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire goes out for want of blowing as well as with quenching Mettal not onely wears out by use but is eaten with rust And what saith S. Iames The rust of your gold shall witness against you not onely the mispending The rust of our gifts as well as the mis-using shall rise up and condemn us To be able to preach and not to perform it S. Augustine counts it like the sin of Onan Maledictus qui non suscitat semen in Israel praedicando Christum generare Christianum Art thou invited to preach and yet refusest Art thou shod with this preparation of the Gospel and yet refusest when the Church calls for thine help thou shalt be discalceatus in Israel If thou wilt not raise up seed to thy elder brother Christ the Church may pull off thy shoes and spit in thy face Nè sis in eorum numero quorum pedes sunt speciosi 'T is S. Augustine's Allegory That 's the second Spirituale ut officium 3. Spiritualem potestatem Labour for and desire onely spiritual power and authority As in the first Donum obligat ad officium so here Officium disponit ad potestatem Our authority and power is onely spiritual The weapons of our warfare are divinitùs potentia Thus S. Chrysostom magnifying and preferring his spiritual power To a King are bodies committed to a Priest souls they fight with sensible armour we with spiritual They fight against Barbarians I fight against Devils as he speaks elswhere his doctrine is to him as fire and sword The censures are onely spiritual that the Church inflicts This thunder of the Church like that from Heaven melts the metal meddles not with the sheath works upon the soul. And yet what a stirr keeps that Priest of Rome for his temporal Power to be joyned with spiritual Joyning with his Pastoral Staff an Imperial Sword as we see some Rapiers sheathed up in Staves in censuring of the Church wishing as Balaam did in beating of his Ass I would my staff were a sword in my hand for then would I kill thee And yet we exclude not all temporal power as utterly unlawful 'T is not a consequent from our spiritual but yet it is compatible with it Christ doth not command it but the Prince may conferr it Onely of our selves 't is meerly spiritual That 's the third part Spiritualem potestatem a spiritual authority I come briefly to the Third Object propounded to them and that is Prophecy And by it I conceive with Expositors not any extraordinary miraculous Revelation but an ordinary set course of preaching and interpreting and opening the Mystery of the Gospel in S. Pauls description A speaking to men to edifying to exhortation and comfort And then take notice of the nature and honour of this holy function Preaching 't is Prophesying 1. It is loco Prophetiae 't is in the room and stead of Revelation and Prophecy As the Israelites were first fed with Mannah afterwards that ceasing they fed on the fruit of the Land Prophecy now ceasing we must wait for no more Visions but rest our selves on the set word of God See this observable in the closure of both the Testaments Malachi the last of the old Prophets shuts up the Old Testament with this Seal Remember ye the Law of Moses my servant which I commanded to him in Horeb for all Israel with the Statutes and Iudgments till Elias comes there were no more Prophets till Iohn at Christs first Coming S. Iohn the last of the Apostles he seals up the New Testament with the same Closure no more additions to the New Testament till Christs second Coming We have Moses and the Prophets Christ and the Apostles in stead of Revelation It is loco Prophetiae 2. It is aequale Prophetiae 't is as good as Prophecy of the same nature springing from the same Fountain and Original As the fire on the Altar though maintained and fed with ordinary fewel yet is counted heavenly because the first Original of it was from Heaven The Scriptures contain fully the marrow and pith of all former Prophecies in the Old Testament As at the first Creation the Lord made an extraordinary light but after conveyed it into the body of the Sun and Moon and all light now arises from them so in the beginnings of the Church God set up an extraordinary light of Prophecy now he conveys it all into the body of the Scripture comprehending all saving truths that they reveal It is aequale
Prophetiae 3. It is melius Prophetiae it is better then Prophecy The ordinary Word especially of the Gospel is more excellent and useful then extraordinary Revelations under the Law 1. Ratione certitudinis Saint Peter calls the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer word then a voice from Heaven As the motion of a star is more certain and regular then an extraordinary Comet 2. Ratione claritatis The Gospel is more clear and evident then either Prophecy or Priesthood in the Old Testament That was but Lucerna saith S. Peter this is Lucifer that was but like a Candle this like the Day-star springing in our hearts The clearness of the Old Testament it was but splendor vultus the face of Moses did onely shine in his Revelations the clearness of the New Testament is splendor pedum their very feet are glorious that preach the Gospel The shining of the Old Testament was splendor in velamine as S. Paul observes the very clearness of that was hidden and vail'd over with much obscurity Christs shining in the New Testament 't is far more evident 't is velamen in splendore his very garments are clear and glorious as the Sun The clear preaching of Christ made Iohn the Baptist greater then the Prophets the meanest of our Calling greater then Iohn the Baptist. This evident preaching and pointing out Christ makes some of the Fathers compare Prophets to Cocks the nearer the Sun-rising the lowder they crow The nearest to Christ makes the clearest preaching 3. Ratione perpetuitatis Preaching is better then prophesying in the lasting continuance and perpetuity Prophecy it is but temporary as a Candle in S. Peter's account Lucerna accendi debet extingui potest saith S. Aug. A Candle it is soon put out The Ministery of the Gospel is as the Sun in the Firmament not to be darkned till the last day 'T is an everlasting Gospel Rev. xiv 6. Preaching and Baptizing have a Patent of eternity Lo I am with you alway even unto the end of the world Matth. xxviii 20. Thus S. Gregory compares miraculous gifts in the Infancy of the Church to a Childs Standing-stool when the Child is grown and strong that 's taken away God hath withdrawn these extraordinary Supportments in this grown age of his Church That 's the third it is melius Prophetiae 4. Let me add one Parallel more 'twixt Preachers and Prophets and that by way of Exhortation Saint Augustine discoursing of the state of the Patriarchs that their whole carriage and life was full of mysteries concludes Primorum patruâ—… dico non tantum linguam verum etiam vitam fuisse propheticam illudque regnum Hebraeorum magnum quendam fuisse Prophetam their Common-wealth was a Prophet it was so full of Mysteries As they in Mysterie so now in Morality should not the lives of our Preachers should not the state of our Churches even in this sense prophesie equal and parallel them in sanctity and piety prophesying in our lives preaching in our examples every action to be a doctrine the whole carriage of our lives a continued instruction to those that behold us not onely by speaking but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Naâ—…ianzen professes of his own endeavour When we are silent by example edifying non tantum lingua sed etiam vita fuit prophetica So much for the Objects Now follow Secondly the three Acts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Prosecution 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Emulation 3. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Act of Election 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That inferrs these Particulars 1. Ex parte Objecti 1. Distantiam Objecti Distance and Remoteness This heavenly grace 't is not inbred or hard at hand presently attained to 't is remote it requires prosecution 2. Difficultatem Objecti 't is beset with Difficulties it costs much pains and striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies hardship and extremity If by any means I may attain saith S. Paul 3. Excellentiam Objecti Rareness and excellency It must sure be some excellent thing that deserves so much pains in prosecuting and obtaining a precious pearl that is worth so much inquiring Charity 't is a remote 't is a difficult 't is an excellent endowment Consider it 2. Ex parte actus It implies two things 1. Intensionem actus Intension and vehemency 'T is an act vehement and violent Saint Chrysostom observes upon these words of S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persequens Ecclesiam justitiam that S. Paul was as violent and extreme for as against Christ in prosecuting as in persecuting 'T is a vehement intension 2. Extensionem actus Extension and continuance it holds out gives not over S. Paul in Philip. iii. expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that signifies the last girds and stretchings out of the body at the end of a race for fear of falling short That 's the extension 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the second act an earnest desire upon a comparative emulation of other mens gifts Aemulamini that implies 1. Agnitionem profectus alieni an ingenuous acknowledgment of another mans Proficiency 2. Confessionem defectus proprii an humble confession of his own deficiency 3. Desiderium imitationis a strong endeavour to imitate and equal them 3. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's the third act Eligite an act of choice and election And that implies two things 1. Non posse omnia we are put to our choice ingross all gifts we cannot God will have a necessitude and dependency of one anothers graces S. Paul forbids those uncharitable terms of one member to another I have no need of thee and I have no need of thee arising from conceit of self-sufficiency That 's the first Non posse omnia 2. Velle meliora make choice of the best the most glorious to God the most profitable to his Church the most comfortable to thy self and that 's Prophecy Let us beseech him who is the Father of lights from whom proceeds every good and perfect gift that he would pour out his Spirit upon all flesh that our old men may prophesie and our young men see Visions And He make us faithful dispensers of his manifold gifts to the building up of his Church in Charity and Unity through Him in whom he vouchsafes them to us Iesus Christ our Saviour To whom c. A SERMON ON I. Epist. of S. JOHN v. 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous WE Love him because he loved us first saith the Apostle 1 Ioh. iv 19. Our love to God being but a reflexion of those beams of love which he first casts upon us An evident proof of this we may see in this Apostle He was our Saviours beloved Disciple the choise Favourite among all the Apostles one that enjoy'd the greatest portion of