Inhabitation He dwells in â—…s A speech of great Emphasis importing the near and close and intimate conjunction and union 'twixt the Spirit and us And this Inhabitation is expressed in Scripture in a double Notion 1. It is Domestica familiaris habitatio 't is Habitatio ut in domo that is a near conjunction Thus the Church is called The house of the living God 1 Tim. iii. 15. And Heb. iii. 6. Whose house are we And again Ephes. ii 22. We are built for an habitation of God through the Spirit 2. It is Sacra Religiosa 't is Habitatio ut in Templo that 's more The first In Domo imports a near Conjunction The second In Templo inferrs a Sacred Presence Indeed Gods Presence makes us a Temple sanctifies and consecrates us to holy Uses 1 Cor. iii. 16. Know you not that you are the Temple of God and that the Spirit of God dwells in you Nay not onely our souls but our bodies are hallowed to be a Temple 1 Cor. vi 19. Know you not that your body is the Temple of the Holy-Ghost For the understanding of this sacred Inhabitation let us consider 1. How the Spirit dwells in us 2. What this dwelling implyes I. How doth the Spirit dwell in us 1. This dwelling of the Spirit in us 't is like the Spirit it self wholly spiritual all in a mystical and heavenly manner As is his Essence so is his Presence onely spiritual Papists enforce a bodily Presence of Christ we must corporally receive him into our bodies No saith S. Cyprian Nostra Christi conjunctio non miscet personas nec unit substantias sed affectus consociat confoederat voluntates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 17. 2. This Inhabitation is performed in us by the production and infusion of those saving Graces which the Spirit works in us As Luther speaks of the Soul 't is Officina Dei mei 't is the Work-house where the Holy-Ghost frames and fashions the new Man in us And though he dwells in us by every Grace yet there are two special Graces to which the Scripture ascribes the Inhabiting 1. Is Faith that 's the Grace that lets in God into the soul and gives him possession Ephes. iii. 17. He dwells in our hearts by Faith Infidelity excludes him Faith receives and entertains him 2. Is Charity by it the Spirit dwells in us God is love and he that dwells in love dwells in God and God in him 1 Iohn iv 16. Love amongst men it is a cohabiting quality Amor congregat 't is an associating virtue t is the glew and cement of the world it makes men dwell together These two are the two uniting Graces Faith unites to God mystically Love morally 'T is the formal union of the soul with God 3. The Spirit dwells in us not onely by his gifts and graces but really The Holy-Ghost is present and applies and unites himself to a Christian. Our bodies are the Temples of the Holy-Ghost not of his Graces but of his own sacred Person The Fathers prove the Holy-Ghost to be true God in Substance because he hath a Temple None but God possesses a Temple And Habitatio 't is Actus Personae properly none but a person is said to Inhabit Indeed Substantially the Holy-Ghost is every where but yet Dwelling adds to his natural Presence a more special Habitude He is tanquam in suo where he doth Inhabit A stranger may be present in an house as well as the owner but to be there by special Interest as in his own Possession so the Holy-Ghost is present in a Christian. That 's the first Consideration How the Spirit dwells in us But II. What doth this Dwelling imply 1. Dwelling implies Propriety and special Right and Interest It is a Possessive word The soul and body of a Christian is Gods more immediate Possession he hath the reference of a lord and owner to it Thus S. Paul tells us 1 Cor. vi 19. Ye are the Temple of the Holy-Ghost and ye are not your own A Christian is Gods upon a fuller right and title then another man All are his as all wasts are the lord 's of the Soil but his lordship and mansion-house are more specially his Such a reference hath a Christian to God He is his not upon common tenure but by peculiar appropriation 2. Dwelling implies Residency and Continuance and Fixedness of abode A man is not said to dwell in an Inn or in the house of a friend though he sometimes be in them A stranger or a wayfaring-man saith the Prophet Ieremy turns aside to tarry for a night There a man dwells where he resides and abides constantly So then the Spirit dwells in a Christian that is he is constantly fixedly in him sets up his rest makes him his Mansion Here will I dwell for I have a delight in it Thus David expresses Gods residence in his Church Psal. cxxxii 13. The Lord hath chosen Zion he hath desired it for his habitation vers 14. This is my rest for ever here will I dwell for I have desired it Thus the Spirit fixes his abode inseparably to the soul of a sanctified man His Graces have 1. Firmitatem radicis they take root in us 2. Perennitatem fontis they are always springing never decaying The Annointing which you have received of him abides in you 1 Ioh. ii 27. His Grace 't is laid in oyl no waterish colours that will wash off presently Indeed for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such endowments they are in a man Per modum actus transeuntis as Prophesie but Saving Grâ—…ces are Per modum habitus permanentis According to some Graces the Spirit comes and goes saith S. Gregory Recessurus venit venturus recedit sed sine quibus ad vitam aeternam non pervenitur in elecâ—…orum cordibus semper permanet Saving Graces are never vanishing That is a second residency 3. Dwelling implies Command and Authority and right of Disposal of all things He who dwells and possesses as an owner doth like the Centurion he saith to this Do and he doth it to another Go and he goes It was the law of the Medes and Persians That every man should bear rule in his own house Esther i. 22. So then Doth the Spirit of God dwell in us He must bear sway in us with all authority he must rule and govern and order all in the soul of a Christian. His motiâ—…ns they must be commands 'T is a rule in Oeconomicks Voluntas Superioris quomodocunque innotescit vim praecepti obtinet The Master of the house the glance of his eye the beck of his hand must find obedience 'T is that which Paul practiseth Gal. ii 20. I live yet not I but Christ lives in me Christ and his Spirit bore all the sway in S. Paul s life Christians must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and managed all by the Spirit S. Paul expresses it Acts xx 22. 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 bound in the Spirit carried by a strong guidance of the Holy-Ghost in all his conversation Hath he vouchsafed to dwell in thee Yield up thy self to his command and authority 4. Dwelling implies Care and Protection and Provision All that are within the Verge are under Protection The Master of the house is to see to all and to provide for them The good man of the house wakes soonest and watches longest Aristotle gives this rule in his Oeconomicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of his house belongs to him Nor is this Spirit of Christ wanting in this property A Christian possess'd by God hath a Patent of Protection a full supply of all comfortable provision He will safe-guard his house and protect it he withstands all assaults made upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he resists the assaults that Satan makes upon it He that destroyes the Temple of God him shall God destroy See the Patent of Provision that God grants to his houshold My servants shall eat but ye shall be hungry my servants shall drink but ye shall be thirsty my servants shall rejoyce but ye shall be ashamed Isai. lxv 13. For use 1. It should teach us gladly to yield up our selves as Mansions for him to dwell and abide in us not onely to receive him guest-wise or at some good time onely as at a Communion but resign up all to him give him the keys let no room be shut up against him Invite him to come in unto us to own and possess us Turn in my Lord turn in to me 2. When he hath taken up his dwelling offend him not by any thing that may make him mislike much less give over and forsake his dwelling Res delicata est Spiritus Dei Tertul. 'T is not every rude and homely entertainment that will content him Nobilem hospitem habes O anima O man thou lodgest a glorious Inhabitant study to please him We must not grieve him Ephes. iv 30. much less resist him Actâ—… vii least of all despise him Heb. x. 29. He will abide no longer than where he is observed As the spirit of man stayes no longer in the body then it is pliant to him hinder it from working and it forsakes us presently 3. This Inhabitation of the Spirit in us challenges a reverence of the souls and bodies of Gods Saints as of the Mansion-place where God himself abides Violence to a Temple 't is counted Sacriledge such a Prophanation is no less then an Abomination to God Neither scorn nor cruelty nor any unworthy usage to these Temples of the living God but strikes at the face of God himself Do you despise the house of God saith S. Paul As Christ saith He that swears by the Temple swears by it and him that dwells in it so he that violates the body of a Saint offers indignity to that God that dwells in it Take heed of profaning your selves being dedicated and devoted to the Holy Ghost Thus S. Paul dehorts them from uncleanness The body is not for fornication but for the Lord and the Lord for the body Portastis Dominum in corpore vestro as the old Translation hath it Possess them in Holinesse and Honour We have seen the particulars Now II. Briefly take notice of the summary intent and purpose of this Clause If the Spirit of him that raised Iesus from the dead dwell in you he that raised Iesus from the dead shall quicken your mortal bodies The Exigence and Illation from this Conditional is thus much That Sanctification is a necessary Requisite to a glorious Resurrection The expectation of future Glory it must be founded upon present Grace Thou will not give thine holy One to see corruption saith David Psal. xvi Solum Sanctum non videbit corruptionem saith S. Bern. 'T is holiness that embalmes our dead bodies and will keep them from corruption The many habitudes and references that Holiness hath to Happiness Grace to Glory will confirm this truth 1. Grace in reference to Glory it hath Rationem seminis Everlasting life it is called the fruit of holiness Rom. vi 22. and Galat. vi 8. He that sowes to the Spirit shall of the Spirit reap life everlasting Sementis hodie â—…ras messis saith S. Chrysostom This life is the Seed-time the next life is the Harvest If there be no Seed-time of Grace never expect any Harvest of Glory 2. Grace unto Glory hath the respect of a First-fruits to the whole Crop Rom. viii 23. We that have the first-fruits of the Spirit wait for the redemption of our bodies The First-fruits dedicated the whole Harvest These ripe Ears of Grace are a blessed assurance of the full Sheaves of Glory to be reaped hereafter 3. Grace unto Glory hath the respect of a Fountain to a Stream or River Ioh. iv 14. The water that I shall give him shall be in him a well of water springing up to everlasting life And what that Well of water is he tells us chap. vii 39. This spake he of the Spirit which they that believe on him should receive Damm or dry up the Spring-head and the Streams flow not we must begin at the Fountain of Grace if ever we mean to attain to the Ocean of Glory 4. Grace unto Glory hath the respect of a pledge or earnest or seal unto a full actual Possession 2 Cor. i. 2. Who hath sealed us and given the earnest of the Spirit in our hearts And again Eph. i. 13. Ye are sealed with that holy Spirit of Promise which is the earnest of our inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith S. Chrysost. It seals up all and is in stead of all Theodosius made it a Law That they who received not the Pledge of Matrimony should lose their Dowry Without this earnest of Grace we cannot expect the fruition of Glory 'T is like the red thread on Rahab's house if we part with that token we cannot escape 5. Indeed there is so near a Conjunction twixt Grace and Glory that the Scripture makes them both the same thing Saint Peter calls Grace The Spirit of Glory The Spirit of God and of Glory rests on you 1 Pet. iv 14. They differ but in degrees as the Morning-light doth to the light of the perfect-Day Prov. iv 18. Grace 't is the beginning and day-break and dawning of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there is some light before the Sun rises Glory 't is nothing but gratia consummata and the blessedness of Heaven 't is gloriosa sanctitas holiness in the brightest hue shining in its full lustre This makes the Scripture urge and enforce the necessity of Holiness Follow holiness without which none shall see the Lord Heb. xii 14. c. We have done with the first Particular The Condition upon which our Resurrection is promised If the Spirit of him that raised up Iesus from the dead dwell in you Now follows Secondly The efficient cause
the Lord hath anointed me to preach good tidings unto the meek he hath sent me to bind up the broken-hearted c. Isa. lxi 1. This Christ applies to himself Luk. iv 21. So Ioh. xviii 37. To this end was I born and for this cause came I into the world that I should bear witness unto the Truth Warranted 2. By his Fathers publick Inauguration at his Baptisme and now on Mount Tabor This honour God put upon him and hath now set him on Mount Zion to preach the Law whereof God spake unto him 3. By Signs and Wonders Rabbi we know that thou art a Teacher sent from God for no man can do these miracles that thou dâ—…est except God be with him Ioh. iii. 2. As Moses was sent and authorized by a wonder-working Power so Christ had his Commission seal'd up by mighty Works Miracles are the ratification of his Doctrine We must have Sigillum Ecclesiae in ordinary Calling or miraculous in extraordinary 2. For his Sufficiency Whom God sends he fits and enables But Christ hath an All-sufficiency for an absolute Discharge of this great work He had 1. The enablement of Knowledge He is richly furnished with all kind of Knowledge In him are all the Treasures of Wisdome and Knowledge Colos. ii 3. 1. Treasures of Knowledge i. e. Precious Knowledge Saving Knowledge 2. Treasures of Knowledge i. e. Plentiful Knowledge We know but in part but all the Counsel of God is made open to him Solomon who could speak of every creature was but ignorant if compar'd with Christ. A greater Wisdome then that of Solomon was in him 3. Treasures i. e. Hidden and Stored Knowledge was in him those Secret mysteries that were laid up in the bosom of Eternity he had the Knowledge of Now this Knowledge is communicated to him not as to us Studio Industria not as to the Prophets by Dreams or Visions or Revelations of Angels but by a clear full intimate view and beholding of the God-Head the Fountain of all sacred Knowledge Christ had 2. The enablement of all other gracious endowments the full assistance of the Spirit All other Saints were limited and imperfect in these gifts Moses was slow of speech but his lips were full of grace Paul was learned but not eloquent Apollos eloquent but not so profound But Christ had all His lips drop down myrrh Then this assistance was continued and constant Those gratiae that are gratis datae are sometimes more full sometimes more sparing Sometimes the dore of Utterance is opened to us sometimes it is shut Sometimes we have more assistance sometimes less But Christ had it alwayes in a full measure As light is alwayes in the Sun but the Ayr receives it per modum coruscationis unevenly uncertainly 3. For his Priviledges These were far above all Prophets Doctours Instructers Four main Priviledges he had 1. Universality He had an unlimited and unbounded Commission not onely to one Nation but to the whole Church Nay not so onely to the present Church but to the Church present past and to come All Prophecies were inspired by him All the Prophets borrowed their light from him All sate at the feet of this Gamaleel The Spirit that spake in the Prophets 't is called 1 Pet. i. 11. The Spirit of Christ. By this Spirit Christ preach'd in Noah to the old world 1 Pet. iii. 19. 2. He is Infallibilis Doctor an unerring and infallible Doctour and Teacher He is not only wise but Wisdome it self not only true but Truth it self We have an Infallibility of Rule and Direction the Scripture The Apostles had a further Infallibility of Assistance and Inspiration but Christ was most naturally and of himself Infallible He is the faithful and true Witness Rev. iii. 14. 3. He had Excellentiam Doctrinae above all before him Moses and his followers they were but Doctours of the Law the Ministery of Condemnation The Prophets they were Ministers of the Promises all De bonis futuris But Christ came with Performances He brought life and immortality to light by the Gospel 2 Tim. i. 10. Tidings and intimations are good but real evidences and performances they are far more welcome 4. He is Efficax a most Effectual and Prevailing Doctour He hath made my mouth like a sharp sword Isa. xlix 2. So S. Iohn Rev. xix 15. Out of his mouth goes a sharp sword Not in ore gladii but in gladio oris His Teaching is inward and spiritual Cathedram habet in coelo qui docet cor All others affect the ear He onely speaks to the heart He opens our understandings that we may understand the Scriptures He writes his Laws in our hearts Lastly 4. For his Discharge it is with absolute Fidelity without concealing any portion of Gods Truth He gives up an exact account Ioh. xvii 8. I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me Moses was faithful Christ was as nay above Moses in all Fidelity He lost none of his Sheep whom the Father had committed to him He preferred the preaching of his Father's Will before his Food more then his appointed Food Moses he took the account of the people and again when he dyed the people accounted to shew his Fidelity So Christ Not one whom thou gavest me is lost Ioh. xvii 12. More particularly This Designation of the Person it may be considered in these five distinguishing Respects 1. Respectively to the Father Hear Him He sends us to his Son We have no voyce from the Father but this bidding us to look for no voyce but from Christ. Pharaoh sends all for corn to Ioseph Thus he discharges them from any more Visions and Revelations there is now no other Urim and Thummim but this lively Oracle 2. Respectively to Moses and Elias Peter would gladly listen to them that heavenly Conference much affected him No God discharges Moses and Elias their Ministration is out of date They have served their time now he speaks to us by his Son They were all like Ushers in the School Christ is the grand-Teacher These Stars must set now this Sun arises They are compared to under-Tutours and Governours till the time came that we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before he spake Ut Iosephus per Interpretem now we see the face of Christ and hear him speaking unto us 3. Respectively to the subordinate Ministers and means of salvation in their preaching still we must hear Him What the Jews did blasphemously we must devoutly we must cry out The voyce of God and not of man He that receives you receives me Thus the Galathians receiv'd S. Paul as an Angel of God even as Christ Iesus Gal. iv 14. He who spake by the mouth of his holy Prophets speaks still He who seeks a proof of Christs speaking in his Ministers let him know he despises not man but God
of Scripture the Apostle discourses the state and condition of a Christian. And having in the former part of this Epistle settled the truth of our Justification by the death of Christ now he layes down grounds of comfort against those infirmities and imperfections that Christians find and feel themselves to be subject to 1. He discovers these infirmities chap. vii I know that in me that is in my flesh there dwells no good thing Odi quod sum non sum quod amo Aug. Epist. 106. The good that I would I do not the evil which I would not do that do I. 'T is that which S. Augustine calls Rixa jurgium inter carnem spiritum Hannah and Peninnah under the same roof vexing each other the one provoking the other weeping both disquieting the peace of the soul. And he who is Spiritual like S. Paul will heed and observe them have his eye upon his thoughts and inward inclinations The Naturalists say that man hath two muscles in his eyes more then other creatures that make him look upward A Christian hath two more to make him look inward to search and descry the stirrings of his heart 2. As he discovers them so he bewayls and mourns for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death See the spirit of S. Paul he rejoyces in afflictions but he mourns for corruptions Vers. 35. Quis separabit He defies afflictions the greatest of them But chap. vii 24. he hath another exclamation Quis liberabit He groans under infirmities and corruptions the least of them Ey here is the true mark of a Spiritual man he chooseth affliction rather then iniquity Affliction sits light but sin sits heavy on him Tu nôsti gemitus cordis mei de hacre flumina oculorum meorum saith S. Augustine bewailing but one of his infirmities 3. He finds and layes hold upon help against them Faith represents Christ and his power ready to succour and deliver him I thank God through Iesus Christ my Lord. These infirmities fetch'd tears from S. Paul but yet he doth not weep out the eye of Faith looks up to Christ as to his soveraign Antidote to cure and recover him And then 4. He comforts himself against those many evils that are consequent fruits arising from these infirmities There are three main evils that arise from them 1. These sinful infirmities in themselves have a condemning power in them they deserve in justice no less then the curse of God and eternal damnation Papists and others may sleight these first motions and count them no sins S. Paul judges them damnable Sin is so strong a poyson that the least grain is deadly and the Gospel doth not make them no sins but makes them pardonable As God destroyed not the fiery Serpents but provided a cure and remedy against them in themselves damnable Against this evil consequent S. Paul finds a Consolation vers 1. There is no condemnation to them that are in Christ Iesus that State and Condition brings with it Pardon and Absolution 2. A second evil consequent from these infirmities is that Thraldome and Captivity and Vexation which these remainders of sin bring upon the soul of a Christian. Though he hath his pardon yet his shackles and his bolts are still upon him Though he be freed from the condemning power of these infirmities yet still he suffers encumbrance and vexation from them It is matter of great heaviness to the Saints that they are thus hindred and encumbred that they find such strivings and rebellions in themselves against the law of God that the flesh should resist and oppress the spirit that Hagar should insult over Sarah the bond-woman over the free that Ishmael should over-top Isaac that Esau in the womb of grace should struggle with Iacob that the house of Saul should still be quarrelling with the house of David But against this he comforts himself and others The law of the Spirit hath made us free from the law of sin ye are not in the flesh but in the Spirit vers 9. 3. A third evil is that these infirmities and remainders of sin have a malignant power to make us subject to the law of death Their very being in a Christian is the seed and original of mortality 1. Though sin be pardon'd by the death of Christ 2. Though the dominion and power of it be broken and subdued by the Spirit of Christ yet 3. As long as it remains in us in the least and lowest degree it makes us subject to the power of death Yet against this S. Paul finds a double comfort 1. This subjection to death is not total 't is but half a death the death of the body onely That indeed we are obnoxious to but the soul hath escaped free from the snares of death The body indeed is dead that is subject to death because of sin but the Spirit that is life because of righteousness vers 10. Our chiefest and best part the proper seat of misery or happiness that 's put into a state of spiritual and glorious immortality Fear not that that kills the body and can do no more It is not a total death 2. Even this bodily death to be undergone 't is not perpetual that 's a second comfort It hath a limit of time set to it Death shall not alwayes gnaw upon us in the grave The righteous shall have dominion over Death in the morning Our bodies in the holds of Death are Prisoners of Hope there will be an enlargement Death shall be swallowed up and abolish'd the Power and Spirit of God shall free these mortal bodies bring us like Peter asleep out of the dungeon If the Spirit of him that raised up Iesus from the dead dwell in you The Text then 't is the blessed Assurance and Evidence of a Christians happy Resurrection In it observe these four particulars 1. Is the Condition upon which it is promised and we may expect it If the Spirit of him that raised up Iesus from the dead dwell in you 2. Is the main Cause and Efficient of this our Resurrection 'T is he who raised up Christ from the dead 3. Is the Acting and Performing of it He shall quicken your mortal bodies 4. Is the Ground and Reason of it Because his Spirit dwells in you First for the Condition If. I call it a Condition and yet it carries a threefold force in it I. It hath the force of a Connexion it makes a Connexion with the former priviledges and comforts of a Christian. 1. No condemnation for sin vers 1. that 's one comfort 2. No dominion nor power nor absolute sway of sin that 's a second comfort 3. No total nor final nor utter destruction by sin Death is abolish'd that 's a third comfort It shews us a blessed concatenation and linck of a Christians priviledges Mercy it begins in Pardon and growes and diffuses it self in Grace and never
Particulars 1. The dwelling of Gods Spirit in us is a ground of our resurrection because it is Vinculum Unionis the Spirit is the bond of our union and conjunction with Christ. By it we are incorporated into his holy Body and made members of it Now then if our head â—…ise all the members must rise with it If the Head be in Heaven the members shall not for ever perish in the Grave Not a bone of his was broken This union by the Spirit 't is like the touch of a Load-stone it will attract and draw us to him that where he is we shall be also It is spoken of his hypostatical but it is true also of his mystical union Quod semel assâ—…mpsit 〈◊〉 depâ—…suit Christ will part with none of his members Father I will that where I am they shall be also Because I live ye shall live also Iohn xiv 19. 2. This inhabitation of the Spirit grounds our resurrection ratione proprietatis Our bodies by this inhabitation are consecrated to be a possession of the Holy Ghost and the Temple of God must not be destroyed What Christ said of his own body it is true of ours Destroy this Temple and I will raise it up again Necesse est Spiritui reddatur Templum suum saith Tertul. Gods Spirit takes pleasure not onely in these living Temples but owns them when they are dead takes pleasure in the dead bones and favours the dust of them Psal. cii As Philosophers say of the Soul it is Artifex sui domiâ—…ilii it frames its own house of the body so the Spirit of God repairs re-edifies rears up this Fabrick after it is taken down 3. This Inhabitation of the Spirit works our resurrection as being the Auhor of both that initial grace that entitles us and gives us claim to the state of a resurrection Regeneration makes us Children of the Resurrection as also because it is the author of that final grace which plucks up the root eats out the core of our mortality Till then as there be Primitiae gratiae so there are Reliquiae peccati Those remainders of sin dispose us to death but our final and finishing grace roots up those Fibrae peccati and sin being abolish'd death hath no dominion over us So then for use of all 1. Is the Habitation of the Spirit the ground of our Resurrection doth that give us interest into the resurrection of Christ Sure then 1. The benefit of this resurrection belongs onely to them who have the Spirit of Christ dwelling in them The wicked and reprobate they have no share in Christs resurrection Not but that Christ raises the wicked at the last day but this he doth officio Iudicis not beneficio Mediatoris by the authority of his supreme Judicature All shall hear his voice his summons shall raise them out of their Grave but the fruit and benefit of his mediation or resurrection extends not to them 1. Not by way of Merit he communicates no merit in the world to come to those who have no interest in his merits in this present world 2. Not by way of any actual efficacie there 's no influence of Christ but into his own members all influence of grace and virtue either tends to union or flows from it 3. Not by way of Example Christs resurrection is not so much as the Pattern and Samplar of theirs there 's no assimilation 'twixt Christ and the wicked They do not bear the Image of the second Adam they are not planted into the Similitude of his death or resurrection He is the resurrection and the life to them that believe Iohn xi 2. Besides the Resurrection that Christ merited and communicates is a beneficial and beatifical Resurrection Meritum sonat in bonum the resurrection of the wicked tends to damnation Better not rise then rise to perdition Better stay in prison then to be brought to execution This rising destroys not death but increases and redoubles it In short 3. The Resurrection of the wicked 't is no fruit of the Gospel but a sequel of the Law not flowing from the second Adam but is consequent upon the first no part of the Promise The seed of the woman shall bruise the Serpents head but a part of the Threatning Thou shalt die the death soul and body both to be destroyed 2. Shall we be raised because his Spirit dwells in us See the sweet fruit and benefit of giving place to Christ and his Spirit and devoting our selves to be an habitation to him he richly requites us for his habitation See how Satan uses the bodies he possesses Luke ix 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rent and tore them Oh! the Spirit of God keeps and preserves them As men say of their houses Better Lett them Rent-free to some that will use them well and keep them in repair then for Rent to others that will havock and spoil them If Satan possess thy body besides the base usage he will put it to he will make it a sink of sin a dung-hill of corruption a rendevous of unclean Spirits all the Rent he pays thee will be ruine and destruction But if Christs Spirit possess thee besides the honour which his presence puts upon thee if the King be in a Cottage he makes it a Court he will secure it and maintain it and make it good to thee Use thy body and devote it to sensuality it will end in corruption devote it to God and his Spirit it will rise to immortality S. Paul speaks 1 Cor. vi 13. Meats for the belly and the belly for meats and what will become of it God shall destroy both it and them But the body is for the Lord and the Lord for the body and then what follows Vers. 14. God hath both raised up the Lord and will also raise up us by his own power Dos immortalitatis Immortality 't is the Dowrie that God assures to the body The body is not for Fornication but for the Lord and he assures this Dowrie even a blessed Resurrection Which God grant for his sake who is the Resurrection and the Life To whom c. A SERMON PREACHED UPON WHIT-SUNDAY ON VVHIT-SUNDAY The First Sermon 2 KINGS ii 9. And it came to pass when they were gone over that Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee And Elisha said I pray thee let a double portion of thy spirit be upon me THe two Testaments have a mutual relation and reciprocal aspect and interview one with another Not any mysterie of the New but was shadowed out in the Old not any type of the Old but is represented and exhibited and fulfilled in the New They are placed about Christ as the two Cherubs upon the Mercy-seat looking each on other and both on Christ. The Faith of the Old Testament look'd forward expecting to behold the fulness of those types the Faith of the New Testament looks backward to see the sweet prefigurations
for as we ought but the Spirit it self maketh Intercession for us Rom. viii 26. God bids Solomon ask what he would but withall inspires him with such a prayer as should find acceptance 3. A third thing observable is the Reality and Efficacie of this proffer What shall I do for thee There is Substance and Reality in that word Alas What can Elijah do For temporal blessings he was to seek himself for spiritual they are the immediate dispensations of God himself True and yet he calls it a Doing and Giving Faith reckons upon Prayers and Intercessions it makes according to the will of God as if they were real and full Donations is as sure to obtain them as if it were already put into the possession of them See this in Isaac's benediction and blessing of Iacob Gen. xxvii 37. Behold I have made him thy lord and all his brethren have I given to him for servants and with corn and wine have I sustained him How did he this vers 28. He said God give it thee God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine A faithful Prayer it is as good as an actual Donation Thus S. Paul 2 Cor. vi 10. As poor yet making many rich as having nothing and yet possessing and bestowing all things Oratio 't is promâ—… 〈◊〉 It is set over all Gods Store-houses They under God are the true Benefactours that are to God most religious suiters and petitioners Here is a way by which the poorest may be beneficial give make rich Prize these Prayers especially the Prayers of those whom God hath appointed to bless in his name 4. A fourth thing observable is the Wisdom and Order of this proffer He will have him ask it before he gives it Though Gods grace be never so free yet he requires that we should crave it of him There is one blessing that God gives unask'd and that is the grace of Asking After-graces are given when we pray onely he prevents us with the grace of Prayer God is found of them that sought not for him Isai. lxv 1. to wit by giving them the grace to seek for him We must not look for his Spirit to enter into us sleeping or without thinking of it Ask and it shall be given you Seek and you shall find Knock and it shall be opened unto you Matth. vii 7. Your heavenly Father will give the holy Spirit to them that ask him Luke xi 13. The Well of Grace is deep but Oratio 't is situla gratiae the Bucket without which there is no drawing up any water of Grace Happy we who may have Grace for asking Wretched we who will not ask when we may have it We have done with the Substance of Elijah's proffer Come we now II. To the Circumstance of time Before I be taken from thee Before I be taken from thee beg what thou wilt 1. Observe Elijah being to leave the world his thoughts are for after-succession that he may leave a Prophet in the Church of God he will not leave the Church unfurnished the people of God unprovided for Oh! The Saints of God are solicitous not onely for the present age wherein they live but forecast for succession that the worship of God may survive them and that after-posterities may be converted Moses how doth he pray for a Leader after him Numb xxvii 16 17. Let the Lord the God of the spirits of all flesh set a man over the Congregation which may go out before them and may go in before them and which may lead them out and which may bring them in that the Congregation of the Lord be not as Sheep which have no Shepheard How doth S. Paul charge the Churches for things after his death Acts xx S. Peter being to dye fore-warns the Elders 2 Pet. i. How wicked are they who so they may see peace and prosperity in their dayes little care what may befall the Church in succeeding generations Good David though he was forbid to build the Temple yet how did he store up for Solomons Temple 1 Chron. xxii Oh! we enjoy the worship and service of God and now stand by the care of others let us not be wanting in our cares and prayers that a perpetual service may be offered by those who shall live after us til the coming of Iesus Christ to Judgment 2. Observe he provides for the enabling of Elisha He did not onely anoint him but now furnishes him being himself to dye and to leave the world Flesh and Bloud would have thought Let him be imperfect and deficient they will wish me again his defects will be a foil for my excellencies An unworthy Successour commends his Predecessour Oh no He desires to empty out all his Graces into Elisha and rejoyced to see an Elisha so able to succeed him The Nobles prayed 1 King i. 37. The Lord make the Throne of Solomon greater then the Throne of King David yet there was no jealousie in David Glad they are that the Graces in their Successours may obscure them that they may not be missed 3. Observe Elijah is now most forward and ready to do good when he is to depart and to leave this world Saints though they are alwayes desirous to do good yet at their death oh then they are more abundant in all holy desires of doing good Full of blessing they are alwayes but at their leaving the world then they deal their benedictions more plentifully about them So did Moses in his Song so dealt Isaac and Iacob and so did Elisha deal with the King of Israel Christ with his Disciples on mount Olivet S. Peter when he was to lay down his Tabernacle Oh then all Graces are most pregnant their Faith their Repentance their Hope their Prayers their Blessings Counsels Reproofs they will take their fill of them The box of Oyntment when it is broken fills the house with the smell They love to be sacrificed upon the service of the Church S. Paul leaving the Ephesians preached till midnight imparts all to them 4. Observe he saith Ask of me before I be taken from thee Had Elijah been of the Faith of Rome there had been no need of this limitation nay rather Ask of me and invocate and pray to me after I am in heaven there I shall sue for thee call then upon me No such matter If we will make use of Elijah do it now We may use reverend compellations now not tender religious supplications thither Heb. xii 23. Ye are come to the spirits of just men made perfect and to Iesus the Mediatour of the New Covenant they are not Mediatours Ioseph desired the Butler to remember him but he forgat him It was the pious meditation of S. Augustine upon those words of the Psalmist Psal. oxxiii 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a Maiden unto the hand of her Mistriss so our eyes
wait upon the Lord our God untill he have mercy upon us Observe saith the Father here upon earth we have Masters and Mistrisses but in heaven Non habemus Dominum Dominam but onely our Lord and Saviour Iesus Christ that must have mercy upon us Now follows Elisha's desire I pray thee let a double portion of thy Spirit be upon me He answers not Elijah as Ahaz to Isaiah when he bad him ask a Sign no I will not ask Isai. vii 11 12. Elijah no sooner maks proffer but he lays hold on it 'T is good making use of Elijah while we have him with us unfold our wants to him that he may supply them Elijah must not always continue among us The times may come when we shall wish to see one of the days of the Son of man and it shall not be Oh in this thy day now the Angel is stirring the water yet Elijah is among us do as Elisha he makes haste petitions him presently Of which Petition take a double Consideration 1. Quid Supponit 2. Quid Petit. I. Quid Supponit Here are four Supposals 1. The first Supposal is Identitas Spiritus He supposes the same Spirit shall be settled upon him that rested on Elijah Here is a continuation of the same Spirit in a succession of men Elijah is taken away Yes but his Spirit shall remain The means and instruments of grace may be removed but the gifts of the Spirit shall continue still It is worth the observing God ties not himself to any personal perfections Oh we think If such a Saint dies what will become of the Church 'T is a loss but yet in diversity of men here is the same Spirit When Moses died his spirit rested upon Ioshua Aaron died Eleazar was invested and clothed with the same Spirit It must comfort us when we see glorious Instruments taken from us Paul a Luther c. yet the same spirit remains and breathes in his Church As it was said to the evil servant Tolle talentum da so of the good The Lord needs no mans person or parts he can set his Spirit upon another 2. A second Supposal is Portio Spiritus The Spirit of Elijah is apportioned out in a limited dispensation It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We receive but in part no man hath all in kind or degrees To one is given by the Spirit the word of Wisdom to another the word Knowledge by the same Spirit to another the gifts of Healing to another Prophecie c. 1 Cor. xii 8 9. 10. The most enriched Saint hath but what he enjoys in measure they have indeed a fulness but then it is onely 1. A fulness of Capacity 2. A fulness of Sufficiency for their use but not of absolute Perfection Aaron had the Spirit poured on him others had it but sprinkled Quantum causa exigit propter quam datur Ambros. 3. A third Supposal is Inaequalitas portionum There is a single portion and a double portion Some have one talent some two another five There is not any Saint but hath one not any that have all but some more some less Benjamin's mess was five times as much as any of the rest of his brethrens 4. A fourth Supposal is Duplicatio in juniore Elisha the successour and junior may have a double Portion more then Elijah his predecessour God can cross his hands as Iacob did and lay his right hand upon Ephraims head who was the younger and his left hand upon Manassehs head who was the first-born Gen. xlviii 14. We cannot prescribe to God 'T is neither the age of men nor the precedency of times that is any thing but the Lord may be as bountifull to this Age as unto Antiquity It is no disparagement to Elijah that Elisha exceeds him After-ages may be furnished with more eminent men in some kinds then the more Primitive and Ancient times have been We worthily reverence Antiquity and rise up at the gray head but yet God may double some gifts on their successours Augustine Hierom the rest were most reverend yet Luther Calvin others more famous in their generation There is a double Use of a double Portion 1. For Founding 2. For Repairing and Reforming of Churches And as great a measure of the Spirit is as necessary for this as that Iohn must come in Spiritu Eliae to found the Gospel After-ages have the promise of the spirit of Elias too in reforming The one to preach Christ the other to resist Antichrist How do some slight our late Worthies These Novelists Modern Yester-day-Divines But Quis contempsit diem parvulorum And let no man despise thy youth As it is said of some good Kings none like David none like Hezekiah none like to Iosiah before or after Why because each excelled in some personal grace of zeal or piety or integrity So these late-ones were eminent in some things before all other that preceded Patres tum demum vincunt cum vincuntur à filiis Ancients would have gloried in their posterity and why enviest thou for their sakes That 's for the first Quid Supponit Now follows II. Quid Petit The summ of his Desire That a double portion of thy Spirit may be upon me In it observe two things 1. The Matter of his Desire that 's Elijah's Spirit 2. The Measure of it A double portion First The Matter of his Request Had many of us such a large Offer made us to ask what we would I fear we should not have pitched upon this request of Elisha for a spiritual blessing Elijah had a power of curing and raising from the dead health and long life some would have asked Elijah could cause plenty bring famine increase oyl others would have urged a supply of riches Elijah could bring down fire to consume his enemies others would have desired victory and safety The Lord implies that naturally these are our carnal desires in his reply to Solomon 1 Kings iii. 11. Because thou hast asked this thing and hast not asked for thy self long life neither hast asked riches for thy self nor hast asked the life of thine enemies c. See here is one who passes by all these and knows how to frame a Petition aright that he is sure shall speed the prayer for the Spirit Oh 't is a great advantage to know what to pray for Docet dare qui prudenter rogat The choosing of the better part prevails with God Herod offers to the Damosel to ask what she will and she asks the head of S. Iohn the Baptist the life of her enemy Piety will ask the spirk of the Baptist. But why doth Elisha pitch upon this request Why begs he the Spirit 1. He had Spirium vocantem now he begs the Spirit enabling He was called to a spiritual Function now he sues for a spiritual enablement for the discharge and execution of it If God puts us into a Calling we must beg and seek for gifts answerable to it See Moses
how importunate was he with God for enablement Solomon call'd to the Kingdom begs a Kingly spirit How many are there who sue for the Calling but seldom crave the Enabling It must be so in every employment Art thou called to an Office beg wisdom courage fidelity Art thou a servant beg the graces suitable Art thou in any course of life go to God for enablement that he may make thee an able member in the Church or Common-wealth In every course of life we must labour for skill and prudence and sufficiency In thy Calling strive to excel to the edifying of the Church Gods Work-men have a wise spirit to work all cunning work Iacobs Sons were men of Activity therefore Pharaoh would employ them 2. He asks that which was fittest for Elijah to grant him Elijah had a kind of Universality of obtaining any thing but it was proper for him to give that which himself excelled in They are Dona dextrae that move most readily Dona throni not Bona scabelli With men we grant small requests and stick at great gifts but God gives his best gifts most readily 3. Elijah is now leaving the World Now Elisha sees what it was that comforted Elijah and stood him in stead Oh it was this that he had been an able and faithful Prophet an holy man it was that which made him leave the World thus peaceably comfortably willingly This makes Elisha crave the Spirit All outward things what comfort can they breed at our last parting Give me that that may breed matter of comfort at my last need make me such a Prophet that I may so live as I may die like Elijah Look upon a rich man dying see what comfort he gets by his riches or honours Look on a man replenish'd with Gods Spirit one who hath done God much service now ready to have his Lords Euge and to enter into that joy it will make thee wish one dram of grace rather then the whole World besides Judge of Elijah hid in Mount Carmel for Persecution and look on Baal's Priests ruffling in Iezabels Court it may tempt thee to wish their Honour Ey but stay a while see their Honour and Elijah's glorious Death or Departure it will make thee neglect the one to beg the other and chuse rather to die in Elijah's hairy Mantle then in all their bravery So much for the matter of his desire Now follows Secondly The measure of it A double portion of thy Spirit Why so What makes him desire a greater measure then Elijah had What Was it envy and carnal emulation to out-strip Elijah Or ambition to be more renowned in his Generation 'T is true a man may be proud of the Spirit desirous to set up himself But it was not so in Elisha What may we conceive rais'd his desires so high 1. Dignitas doni The excellency of these kind of gifts Spiritual graces deserve eager pursuits and vehement desires of them A man may beg too much of outward blessings but of spiritual gifts to save himself and others we cannot be too covetous in getting of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. xiv 1. Be zealously affected to spiritual Graces strive to excell for the edifying of the Church Solomon craves abundance of Wisdom but of Riches onely what is moderate and convenient S. Peter when he heard of the virtue that was in Christs washing then he saith to Christ Lord not my feet onely but also my hands and my head How preposterous are our desires generally We crave two Portions of outward Blessings but a little Knowledge little Abilities to do good content us well 2. Eminentia exempli The lustre of Elijah's example hath ravish'd him The Spirit that was so eminent and conspicuous in him it begets an holy emulation to attain and outgoe him Oh to see grace of any sort incorporate and incarnate in another man it provokes the endeavours of others makes them long to be excellent in such graces This stirred up Simon Magus to see S. Peter so glorious he would needs purchase such a gift When we see Religion clasped up in Books it works not so effectually when we see it reall and operative then it works kindly upon us makes others if they have any mettle in them to attain the like Those who damp and smother the gifts of God in them they hinder the progress and growth of grace in others To see men carry grace as men do a candle in a dark lanthorn onely for themselves it hinders emulation but to make it shine forth and to be radiant invites others to an holy ambition to out-strip and exceed and go beyond their Copies 3. Gustus initialis gratiae Elisha had some beginnings of these gifts before he had felt the sweetness and excellency of them it makes him therefore the more earnest and eager to be rich in grace They who have once felt the sweetness of Gods Spirit in any kind they cannot satisfie themselves in any stint but are earnest for more The true Relishes of Gods first gifts beget not loathing but longing makes men to cry out Lord evermore give us this bread and to desire That the word of God may dwell plenteously in them Grace it is always growing ascending They who content themselves with their first beginnings have cause to suspect they were not true and kindly How doth S. Paul pray for more enablements They who think they know enough know nothing as they should 4. Pondus officii He is now to undergoe a weighty service to become the main Prophet of the People of God 't is a burden heavy enough for Angels and Archangels The sense of this weight makes him call and begg for a double Portion There is no Calling but carries its burden and so craves help but the Prophetical Calling that 's an heavy Talent What knowledge and understanding what courage and resolution what patience and forbearance is required and all little enough for an Elisha's employment This made Solomon beg Oh 't is a great People give thy Servant therefore a large Heart It made Moses shrink his shoulder from under it They who in any kind are to govern others undergoe a weighty burden they must beg a double Portion 5. Ardor zeli His desire of doing much good makes him thus earnest for much enablement He desires to be a faithful Servant to bring in much gain to give up a large account of his Stewardship They who think any service sufficient any performance enough they may content themselves with small portions of gifts Here is one who is ambitious of gaining God much glory of saving many souls 6. Gravitas damni The loss of an Elias stirrs him up to crave a double Portion Elijah was set for the defence of Religion the burden of the Church rested on his shoulders Now that the Church hath lost him it inflames Elisha to get himself furnish'd for to do that service Oh when we see the Church loses her choisest Patrons and
Upholders it must not make us faint but double our endeavours that that loss may be recovered So Moses my servant is dead arise Ioshuah play the man now This made Elijah zealous before there is none left I even I onely am left 1 Kings xix 10 so it doth now Elisha The daily losses that the Church suffers should make us more forward in doing all the good we can 7. Sensus infirmitatum He desires a double Portion in respect of Elijah out of a sense of his own infirmities He conceived Elijah to be a man more able and sufficient even by natural parts and he was conscious to himself of his own insufficiency and therefore he judges a double Portion was necessary for him whereas a less Portion enabled Elijah A true sense of our unworthiness and infirmities will make us more zealously earnâ—…st for a larger enablement of Gods gracious assistance This made the Prophet cry out I am a man of unclean lips Isai. vi 5. Moses oft pleads his insufficiency Wouldst thou be stirred up and made more capable of grace in any kind Look not upon thine own strength but upon thine infirmities Lord I am a child and cannot speak who is sufficient for these things Saul got a new spirit when he said I am of the smallest of the Tribes of Israel and my family the least of all the families of the Tribe of Benjamin 1 Sam. ix 21. 8. Elisha's Ministery was likely to fall into difficult times Ahab and Iezabel had so spawn'd the Church with Idolatry and Sorcery and Persecutions that Elisha sees nothing but Opposition He is to encounter with a whole Nation of Idolaters There were seventy Sons of Ahab left in Samaria and a Succession of Persecutors like to continue According to the difficulty of the work he begs the larger enablement He shrinks not from the Service onely he beggs Assistance The rising of Persecution and Opposition must not discourage but provoke and stirr us up to solicite for greater enablement When times are peaceable less gifts may do good In a Calm any body may serve to guide the Ship but in a Tempest then all sufficiencies are little enough Thus the Church Acts iv 28 Now Lord behold their threatnings and grant unto thy servants that with all boldness they may speak thy word By stretching forth thine hand Verse 30. The Persecutions of the Church must not deterr but provoke us to a greater enabling of our selves In danger of Heresie be more grounded in Religion A double portion of Knowledge is then requisite Well then 1. Doth Elisha beg of Elijah If He draws from the Channel how should We have recourse to the Fountain Christ is not onely the Obtainer but the Soveraign Dispenser of all grace Goe to him now ascended Elijah ascended ceases his Intercession Christ now intercedes most of all He is set over all the Store-houses of God as Ioseph was over those of Pharaoh's in Egypt As therefore they to Ioseph so let us to Christ. When he ascended on high He gave gifts unto men Eph. iv 8. He it is who breathes out the Spirit Ever unfold thy wants to him beg supplies of him 2. If Elisha begs Prophetical Endowments which are variously bestowed then may we be more forward to pray for those necessary sanctifying graces of the Spirit A man may seek for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God sometimes denie them But Faith Repentance Holiness those he will never deny They are covenanted for if thou seekest for them Thou mayst pray and pray to be a Prophet and not obtain pray for saving grace God will not reject thee These we should importune for most earnestly they being evidences of special favour pledges of Salvation 3. Doth Elisha thus seek for enablements to do the Church Service It should provoke others to joyn with Elisha in this request It is for thy good that Elisha prays that he might be fitted to save thee Oughtest not thou to joyn in obtaining this grace Thus S. Paul calls upon the Churches Pray for me that utterance may be given unto me that I may open my mouth boldly to make known the mystery of the Gospel Let us pray that God would shed his Spirit richly upon his Ministers They who feed the Nurse do it for the Childs sake that sucks on her So should you pray that the Lord would encrease his Spirit on those that dispense the Word to you 4. Elisha he desires to imitate and exceed Elijah Elisha a Prophet sets Elijah a Prophet for his Pattern So in all Callings and Professions propound the Examples of the choisest Worthies that are before thee Art thou a Magistrate say Oh that the Spirit of Nehemiah may be doubled upon me Art thou a Master Oh that the Spirit of Cornelius whose whole Houshold was religious may be doubled upon me Art thou poor or sick Oh that the Spirit of Iob may be doubled upon me Art thou rich Oh that the Spirit of Abraham or 〈◊〉 may be doubled upon me Art thou a Child Oh that the Spirit of Isaac might be doubled upon me Art thou a Servant Oh that the Spirit of Eleazar might be doubled upon me Look upon the choisest Copies write after them imitate those that do excell in the way wherein God hath placed thee A SERMON ON S. LUKE xxi 34. Take â—…eed to your selves lest at any time your hearts be over-charged with surfetting and drunkenness and cares of this life and so that day come upon you unawares THe Chapter contains First A serious fore-warning that Christ gives to his Disciples of the approach and drawing near of the day of Judgment A Truth never unseasonable to be taught and believed in the Church of God but yet most proper and suitable to the times of Christianity The times of the Gospel in which we live are call'd The last dayes Heb. i. 2. Brethren the time is short saith S. Paul 1 Cor. vii The ends of the world are come upon us Christians 1 Cor. x. 11. Not but that the times before Christ had this warning given them and those Primitive Saints took notice of it Enoch that lived in the first age of the Church preached this Truth to the old World God by the Spirit of Prophâ—…sie reveal'd it and he by the eye of Faith clearly discerned it as if he had seen Christ coming in the Clouds Hear what S. Iude saith vers xiv Enoch the seventh from Adam prophesied of these times Behold the Lord cometh with ten thousands of his Saints to execute Iudgment And the Prophets spake so clearly of our Saviours coming to Judgment in Glory that the Jews as Tertullian observes mistook his second coming for his first they interpreted the predictions of his last appearance for his first coming into the world in his Incarnation The teaching of this Truth was not then unseasonable but yet of the two Ages of the Church the doctrine of the day of Judgment is most proper and agreeable to us
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
turnings of his life He must be good every way good 1. Christianity enjoyns him all kind of duties duties to God duties to Man duties to Himself makes him a servant to all lays upon him the whole Law of holiness and righteousness without the least dispensation or exemption from any 2. It furnishes him with all kind of graces it enlightens his understanding sanctifies his heart orders and composes and puts in tune all his affections At his Conversion the seeds of all graces are sown into him and then it expects from him every good work A good Christian turn him to what duty you will he hath skill to perform it For the worship of God he is prepared for that he will pray devoutly he will hear reverently converse with God spiritually Turn him to man he will submit obediently deal and trade justly converse innocently help others charitably In his work he will be diligent in his recreations he will be sober in prosperity humble in affliction patient He will be a good master a faithfull servant a good father an obedient son a loving husband as S. Paul describes him Ready to every good work 'T is not Christianity to hit upon some one duty and fail in all the rest No He must walk in all the commandments of God without reproof That 's for the matter Secondly Take notice of the Rule of Direction according to which a Christian must order his conversation it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as becomes the Gospel of Christ. The Rule 't is high and transcendent God intends a Christian should be an exact creature and so propounds to him an eminent Rule A Christian must not order his life after every inferiour square Other Rules there be which many set to themselves but they are not suitable to the state of a Christian. 1. There is the licentious Libertine's Rule and that is Quod libet licet to live as he list to do what is good in his own eyes so he can satisfie himself that 's all he cares for 2. There is the common mans Rule that 's Mos humanus that 's his square to do as his neighbours do live according to the custom of other men This sways with the most Vae torrenti consuetudinis humanae O this is as a mighty stream bears down all before it S. Paul calls it A walking according to the course of this world Ephes. ii 2. 3. There is the civil mans Rule that 's Lex humana to be as honest as civility and morality and mans law enjoyns us not to trespass against any Law of man more then so is more then needs No all these Rules are short and defective Mensura hominis est mensura Angeli even in this sense also Christianity sets us an higher pitch We must live answerable to the Gospel of Christ suitable and agreeable to that holy Profession Take the summ of it in these five Expressions 1. A Christian must live and order his conversation Secundum praecepta Evangelii according to the doctrine and commands of the Gospel Mans law is too short nay Moses his Law 't is too dark the Gospel doth clearly lay down the Law of holiness The love of God even to the loss of our lives the love of our neighbours even to the loving of our enemies these are for their clear propounding Praecepta Evangelica doctrines of the Gospel So meekness and patience and bearing of the cross they are in a special manner Evangelical precepts The two Disciples thought it enough to live as Elias did and to seek for vengeance upon their enemies No Christ tells them they are called to another spirit the Spirit of the Gospel is a spirit of meekness 2. A Christian must live Secundum beneficia Evangelii answerable to the high prerogatives and benefits of the Gospel The benefit of Redemption how should that oblige us We are bought with a price What use doth Paul make of that Glorifie God in your bodies and souls which are his Christ died for us that they which live should not henceforth live unto themselves but to him which died for them 2 Cor. iv 15. How doth Ieremiah upbraid the Jews Ier. vii 10. Will ye say we are delivered to commit all these abominations Do ye thus requite the Lord ye foolish people and unwise is not he thy father that hath bought thee Deut. xxxii Pater non tantum procreans sed redimens No our Redemption our holy Calling and Vocation calls unto holiness Our Adoption and being made not onely servants but Sons of God they all require answerable conversation it should beget in us S. Pauls resolution Whether we live we live unto the Lord Whether we die we die unto the Lord. 3. A Christian must live Secundum auxilia Evangelii answerable to those helps and supplies of grace which the Gospel affords us The Gospel 't is the ministration of the Spirit it enables us to do what it requires of us And a Christian is purposely intended by God to be to the praise of the glory of his grace Ephes. i. And so again We are his workmanship created to good works Ephes. ii We are his workmanship his choise master-piece wherein he would have the power of his grace to be most conspicuous And We are created to good works that is purpos'd and intended to abound in good works and again Created to them that is enabled and fitted for them as in the creation every created thing was enabled to live after the kind What saith S. Paul I can do all things through Christ that strengthens me 'T is a shame for a Christian not to exceed the scantling and abilities of other men How doth S. Paul check the Corinthiâ—… for their backwardness this way Are ye not carnal and walk like men 1 Cor. iii. 3. whereas they should be spiritual and walk like Christians 4. A Christian must live Secundum dignitatem Evangelii so as may make for the dignity and credit and honour of the Gospel The world judges of Religion by the lives of those who do profess it as is their conversation accordingly do they account of their Religion Wickedness in a Christian 't is blasphemy against God 't is as the sin of sacriledge he robs God of the honour due to his Name This is the aggravation of Davids sin in the matter of Uriah that he gave occasion to the enemies of the Lord to blaspheme 2 Sam. xiii 14. So likewise God charges it upon the Jews Mal. ii 11. Iudah hath profaned the holiness of the Lord. So S. Iames lays it to the charge of loose-living Christians Iames ii 7. Do they not blaspheme that worthy Name by which you are called The sins of Christians are much more scandalous then of other men They dishonour God bring an evil report upon his holy Profession shame the whole Church and expose it to reproach Thus S. Paul disswading the Corinthians from all uncleanness reminds them of that near relation that they have
branches it self into manifold members so here is multiplicitas donorum the Spirit diffuses it self into manifold gifts Effundam Spiritum meum not a drop or two but a plentiful showre of all kind of graces here are healings languages miracles and all comprised in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kind of graces That 's the first Varietas donorum Plenty and variety 2. A second thing remarkable in the body is disparitas membrorum all are not alike useful none equally beautiful so here is disparitas donorum This holy body herein is like to that abominable image in Daniel The arms of silver the thighs of brass the legs of clay and mean composure The graces of the Spirit though none are superfluous yet some are more useful and of special Improvement That 's included in the other branch of my Text in this Comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the second choice and disparity 3. A third thing in the body is Excellentia unius membri some one hath the preheminenoy above the rest is more vital and useful more beautiful and comely like that Head of gold Dan. ii 32. So here is Excellentia doni that 's in the first and chiefest branch of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul preferrs Charity before Faith and Hope and all other Graces That 's the third thing observable Preheminence and Excellency The Words are the Apostle's direction for a fitting enablement to the work of the Ministery and it consists upon three Particulars 1. Here are tria objecta the Apostle propounds and commends to them three Objects 1. Charity 2. Spiritual Gifts 3. Prophecy 2. Here are tres actus three acts he preswades them to tending to these objects 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Prosecution 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Emulation The next is implied in 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that is Eligite an act of Choice and Election 3. Here are tres gradus he orders them into three degrees answerable to their true worth and opposite to the erroneous esteem of these Corinthians Amongst these three Charity Spiritual Gifts Prophecy they did set the chiefest price and most doted upon the least profitable Miracles and Languages All would speak Tongues and work Miracles but little account was made of Prophecy Like those Sons of Sceva Acts xix they would work miracles themselves leave preaching to others We adjure you by Iesus whom Paul preacheth And even those who did prophesie did it in strife and much contention puffing up themselves not building up others All their gifts were void of Charity no thought had of that The Apostle inverts this order like the Master of the Feast Luke xiv displaces those that had got the highest room preferrs the lowest sets Charity in the first place Follow after Charity next after it preferrs Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaves the third and last room to Tongues and languages Thus as Christ in the raising of Iairus his daughter to life so S. Paul at Corinth in the converting of a sinner 1. He puts out the Minstrels an unlikely means to recover life again displaces Languages which S. Paul Vers. 7. compares to Minstrels a dead sound of piping and harping Then 2. He brings in Prophecy that is a quickning word like Christs word to the Damosel that fetches her to life again Then 3. He brings in Charity like the Parents of the Damosel to feed and nourish her that feeds and maintains and strengthens her Come we to the First Object Charity that is the principal and the chiefest Grace and the Observation hence is briefly this that Charity and Compassion to the Church of Christ above all other graces is a principal gift required in a Minister Look upon Aaron the High Priest in his holy attire and then ask David the morality of all that Ceremony As the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garment Psal. cxxxiii 2. without which it was death to serve in the Temple so comely and necessary in the office of a Minister is charity and compassion to the Church of God S. Paul preferrs it before faith and hope and all other graces Though not for personal and private use yet for service and benefit to the Church of God it exceeds them all 'T is a fundamental preparative and disposition for all other graces and enablements and that in these three respects 1. Ut habeat It fits and enables him for the receipt and obtaining of them In this case it is with the working of the Spirit as with his Being As naturally he proceeds per modum amoris so graciously he inspires and sanctifies per modum charitatis Multa remissa many sins forgiven because she loved much and so multa concessa many graces infused if we love much This was represented in the first effusion of the Holy Ghost The Apostles were in one house and in one mind in a charitable union and then they received those cloven tongues Of which S. Aug. speaks alluding to those two descents of the Holy Ghost they had first Spiritum unitum in columba before divisum in linguis He descended in the appearance of a Dove the Emblem of Charity after that In linguis divisis in tongues and languages They were together in one mind and in one house combined in charity As Origen observs of Iob's children Mark saith he their charitable affection Satan could sooner kill them all together then by any breach of love make them fall out and live asunder This Chrysostom notes in S. Paul's Conversion and Call to the Ministery God observed his zealous affection to the Synagogue how strongly he loved his Mother-Church Christ would especially gain him to his service As a Captain who sees in his enemies Camp a valiant and resolute Souldier for the good of his Country labours by all means to work him on his side and furnishes him with his choisest armour so God calls S. Paul and enables him with his richest graces That 's the first thing observable Ut habeat it fits and enables him for all other graces 2. Ut Ecclesiae habeat When they are infused Charity stirrs them up and improves them to the use and advantage of the Church of Christ. Other gifts without charity rest in the person into whom they are infused charity disperses and conveys them to others See this express'd in S. Paul's Similitude The whole body is compacted by that which every joynt supplies and makes an increase of the body unto the edifying of it self in love Other graces without charity as meat received into the body without the natural warmth lies clogging the stomach but Charity like the vital heat concocts and conveys them to every member it makes a supply to every part Eph. iv 16. That 's the reason that of all other graces God requires our charity to be bestowed on his Church