heaven and Angels nay did Christ himself offer up this Worship It deeply concerns us to perform it to him 2. Did Christ sollicit his Father for supply of Mercies Why he had right and title to all All was his due How then should we dare to usurp any of God's blessings and not beg them by Prayer at his holy hands Must the Son be a Petitioner and shall the servant intermeddle serve himself in his desires without craving by Prayer Ask of me and I will give thee the heathen for thine inheritance Psal. ii 8. 3. Did Christ abound in this grace of Prayer though freed from all Infirmities out of the reach of temptations though full of all graces How then should we who are clogg'd with infirmities incumbred with temptations beset with corruptions How should we abound in this grace to draw supply and strength from heaven 4. Did Christ sue by Prayer He was most certain of the event of every thing knew that all things were set and purposed his own Glory his Churches Redemption yet he would Pray Then earnest Prayers may be made for those things whereof there may be fullest assurance We are told If men may be certain of Grace and Glory why do they pray for it Certainty on God's part doth not weaken but strengthen the force of Prayer Isaac had promise of a son yet he begged him Elijah was sure of rain yet he pray'd for it David was sure his house should be established yet he prayed for it Christ was sure of all yet he abounds in this service of Prayer Prayer it is serviceable to God's Appointments II. Consider our Saviour's Prayer here respectively to his glorious Transfiguration While he prayed he was Transfigured and so it imports an efficacy in his Prayers producing and effecting his Transfiguration Observe the admirable power and efficacy of devout Prayer It is able to transport the soul to ravish the spirit to lift up the heart into an heavenly rapture and to fill soul and body with unspeakable glory A strange doctrine to our drowzy Petitioners they never felt any such thing Well saith S. Chrysostom Sancti intelligunt quid dico They who abound in this Spiritual exercise give testimony to this Truth and find it by experience Thus David professes that Prayer and Praise was to him as marrow and fatness My mouth shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips Psal. lxiii 5. I sought the Lord and he heard me and delivered me from all my fears They looked unto him and were lightned and their faces were not ashamed Psal. xxxiv 4 5. Now Prayer hath this power 1. Because it raiseth the soul into heaven far above all earthly vanities or vexations The soul lying groveling upon the earth feels many incumbrances Prayer mounts it above the clouds And then like the woman in the Revelation if the Moon be under thy feet thou shalt be cloathed with the Sun These lower regions are dark and tempestuous get up into heaven by Prayer there is nothing but sereâ—…ity and tranquillity A devout and heavenly Prayer is like the Altar on Olympus no blast of wind blows upon it Say not in thine heart Who shall go up into heaven Prayer will bring thee thither 2. Prayer will breed those ravishing and glorious joys because it brings us into a communion with the fountain of joy and glory It opens heaven to us gives us approach unto that unaccessable glory See Moses being in the Mount in communion with God his face was shining and glorious As a man long conversant in some fragrant place his very cloaths will carry those perfumes with him 3. Prayer shews us the loving and smiling and gracious countenance of God and the sight of that is of a ravishing efficacy In his face is life it self The light of God's countenance gladded David more than oyl and wine Psal. iv If He be angry his frown is the message of death Prayer pacifies him and makes his countenance most amiable If he turn away his countenance we wither our faces droop if he shine upon us we are refreshed 2 Cor. iii. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. 4. Prayer brings this rapture of joy because it brings with it a joyful assurance that our Prayers are accepted Though our Prayers are not always succesful for Impetration yet seldom but they seal up to us God's Acceptation and so bring the fruit of sweet Consolation It lays hold on the golden Scepter breeding in us an heavenly tranquillity peace of conscience joy in the Holy Ghost These secret cheerings are like the fire from heaven that consumed the Sacrifice and testifie God is graciously pleased with thy Petitions What joy like that of Cornelius to have Angels bring tidings of Gods Acceptation Dan. v. 10. Fear not Daniel thy words are heard Prayer encourages us like Manoah's wife The Lord hath received a Burnt-offering and a Meat-offering at our hand he will not kill us Judg. xiii 23. Want of this made Cain's countenance fall This honour'd and encouraged Abel Oh! those inward cheerings that a religious Prayer sheds into our souls they are not inferiour to the tydings of Angels 5. Prayer infuses these glorious joys because it disburthens our grievances all of them into the bosom of God If it be an ease to a troubled mind to communicate its sorrow to some faithful friend how much more comfortable is it by Prayer to unfold our sorrows into God's bosom who pities our griefs drys up our tears Thus David in his sorrows parleys with God and his soul is refresh'd See this in Hannah 1 Sam. i. 18. She was a woman of a sorrowful spirit Elkanah could not comfort her She prays in the bitterness of her soul pours out her soul before the Lord and see what comfort she finds in Prayer Her countenance was no more sad See it in David Psal. vi He was in much sickness and sorrow Lord rebuke me not in thine ire His soul was vexed he was weary with groaning beginning his Prayer with much anguish but vers 8. he breaks out into a sudden joy The Lord hath heard the voyce of my weeping vers 9. The Lord hath heard my Supplications the Lord will receive my Prayer Phil. iv 6 7. In every thing by Prayer and Supplication with thanksgiving let your request be made known unto God And the Peace of God which passeth all understanding shall keep your hearts and minds through Christ Iesus 6. This duty religiously performed even because it is an holy service yields presently a sweet satisfaction and contentment to the conscience That makes it ever applaud it self and secretly to say to it self I am glad I have done this holy duty 1 Chron. xxix 9. The people rejoyced when they offered willingly So at Solomon's Sacrifice the people went
performances 4. It is not suitable to the Glory and Truth of Christ to delude men with shadows and empty Appearances He was most real as of himself handle me feel me All these are evidences for a real Appearance Now this reality of Appearance assures us of two Truths 1. Is Veritas Immortalitatis the truth of the Immortality of souls and spirits The spirits of these two holy men are living and immortal It is a wicked opinion of the Sadduces now raigning among the Jews that the souls are extinguished with the bodies Here is not onely Elias whom they rejected but Moses whom they believed is here really exhibited This is the assurance of our Faith Ye are come to the spirits of just men made perfect This is a foundation of Religion If no Immortality hereafter no Piety here How carnally drunk do many live as if there were no soul or no Immortality 2. Is Veritas the truth nay more facilitas Resurrectionis the easiness of the Resurrection Elias indeed in body was translated but Moses was dead and buried in the plain of Moab yet here his body is united to his soul and appears in Glory How easily can the Lord of our bodies and souls raise and place our bodies in Glory See he beckens Elias out of heaven Moses out of his grave Moses his body was not as Lazarus's four days but two thousand years in the grave yet at the nutus of Christ is it raised and united Our bodies and souls shall be in his hands not onely for safety and custody but for guidance and disposal Speak but the word Lord and thy servants shall revive That 's the first a real Appearance II. It is a glorious Appearance Appear'd in Glory Moses and Elias being attendants upon Christ appear in Glory as Noblemen appear in greatest Magnificence to attend the King 1. Here is the glory of the Saints to attend Christ in Glory The Jews thought if Christ were advanced Moses must down Whosoever preached Christ spake against Moses No Moses was never so glorious as in this Attendance It is otherwise with this Sun of righteousness and the Saints then with the body of the Sun and the Stars These do occidere heliace not appear when they come nearer to the Sun But our Sun of Glory makes these Stars the nearer they be to be the more glorious As in Ioseph's dream the Sun Moon and Stars were all shining together 2. Moses and Elias appear gloriously in Christ's presence Moses is then made manifest and clear when Christ comes Take Moses asunder and without Christ 1. He is obscure there is no luster no clearness he is under a vail but Christ he with his Coming if he appear with Moses he makes all gloriously clear and evident to us 2. He is imperfect nothing but emptiness and shadows Christ gives a fulness to Moses He is not so much the abolition as the consummation of the Law Grace and Truth came by Iesus Christ. Paul calls them beggerly rudiments void of Christ. 3. Moses apart from Christ he is fearful and terrible The Law causeth wrath Ay but look upon Moses standing with Christ then he is comfortable Make Moses a servant to Christ the Law to Faith and never look upon Moses but see Christ with him and above him and that will rejoyce thee That 's the second the manner of their appearance in Glory Thirdly see their Action and Employment They talked with him In it three things 1. The Action Collocuti 2. The Person Cum Christo. 3. The Matter de Exitu I. The Action Collocuti They talked It was no dumb shew and representation to gaze upon but an holy and heavenly communication Moses and Elias if they appear they appear as Prophets speaking and conferring either speaking of God or to God It is the life of a Prophet in heaven day and night without ceasing there is nothing but speaking We have here too Moses and the Prophets let us conferr with them and Christ it is a glimpse of Glory In the Scriptures we find Moses and the Prophets conferring with Christ which S. Peter preferrs before this Vision and calls 2 Pet. i. 19. A more sure word of Prophecy Now this Colloquium this Speaking implyes two things 1. Consensum 2. Familiaritatem 1. Consensum It teaches us That there is a sweet agreement betwixt Moses and Elias with our Saviour Christ that there is no repugnancy or contradiction 'twixt the Old and New Testament but a sweet harmony and agreement Here the Law and the Prophets like the two Cherubs are both compassing and looking upon the Mercy-Seat This Christ taught his Disciples All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me Luk. xxiv 44. There were certain Hereticks in S. Aug. time who professed themselves enemies to the Law and the Prophets But Non potes segregare Legem ab Evangelio ut nec umbram à corpore The Lord thy God will raise unto thee a Prophet from the midst of thee of thy brethren like unto me saith Moses Deut. xviii 15. Like unto me not contrary to me The same Religion the same substantial Truth the same Grace and Salvation is in both Testaments There is a variety of Ceremonies but the same Truth and Substance there is the same Authour of both Thus S. Iames answers this doubt Known to the Lord are all his works from the beginning it is no change in God As the prescripts of the Physician are some of one kind to day to morrow of another both ayming at the health of the Patient Aug. The Gospel was comprehended in the Law the Law is explained and cleared in the Gospel The Law shews Moses vailed the Gospel unvails him 2. Denotat familiaritatem Their talk and conference betokeneth a sweet and holy familiarity and communion with God on earth As of Moses it was said The Lord spake unto Moses face to face as a man speaketh unto his friend Exod. xxxiii 11. Observe Moses and Elias were men of much communion with God upon earth many heavenly entercourses passed between them and now they are admitted into a near and sweet and familiar communication Men of communion with God here shall be received with more free access and familiar conversation with Christ in heaven They who never maintain speech with God here how can they look to have access in heaven They who love to come into his presence delight in hearing him speak to them and they to him by Prayer and Meditation they shall have nearest and freest and sweetest communion hereafter That 's the first the Action Collocuti sunt They talked II. The Person Cum Christo With Christ Not with the Apostles nor the Apostles with them Here was a miraculous Apparition but no parley nor entercourse Observe Here is no shew or appearance of any entercourse 'twixt Christians on earth and the Saints in heaven no invocation or salutation on the Apostles part
the Wiseman hath it O Mors quam amara Ecclesiastic xli 1. O Death how bitter is the remembrance of thee to them that are at ease in their possessions The thought of Death it should be like that Stimulus carnis that Thorn in the flesh to S. Paul lest I should be pufft up with abundance of Revelations Thus the Apostle exhorts Brethren the time is short Let them that rejoyce be as though they rejoyced not and they that use the world as not over-using it for the fashion of the world passeth away 1 Cor. vii 29 30 31. Thus Abraham admitted into conference with God cryes out I am but dust and ashes Gen. xviii 27. And Iacob being in honour in Egypt saith Few and evil have the days of my life been Gen. xlvii 9. Thus Ioseph of Arimathea made his Grave in his Garden Christ puts himself into this premeditation of Death 2. As a condition of his future Glory This Transfiguration it was a glimpse of his after-Glory into which he was to enter a pawn and pledge of the full Possession But yet as knowing that through sufferings and death he must enter into it he premeditates and considers of his Death and Passion Thus he must suffer and enter into his Glory Luke xxiv 26. No certainty or evidence of Glory and Salvation must make us forget nay it ought daily to re-mind us of the means and conditions of our glory Rom. viii 17. Ioynt-heirs with Christ if so be that we suffer with him that we also may be glorified together Our hope of heaven like the discourse of the Spies Oh it is a good land should incourage us to endure any thing Let us arm our selves say they and fight for it and win it with the sword If I be Predestinate I shall be saved live as I list it is the voyce of an Atheist No Having these Promises let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 2 Cor. vii 1. Let us work out our own salvation with fear and trembling Phil. ii 12. Use. This should teach us to be frequent and abundant in these thoughts of Death to season all our meditations and actions with that deep consideration It hath a manifold virtue and use in our whole lives 1. It hath a virtue of abating the glut and surfeit of all wordly pleasures it will damp those vain lusts that boil in our hearts Let the Adulterer know that his body must one day lye in the grave it will make him tremble at the defiling of it Let this thought appear like the Hand-writing on the wall it will make the Cup fall out of the hand of the Drunkard Let the Covetous man hear of Stulte hac nocte Thou fool this night shall thy soul be taken from thee and he will moderate his craving thoughts 2. It hath a virtue of perswading to Repentance and Reconciliation with God and preserving of such a Conscience that may not affright but refresh and comfort us in our last need 3. It hath a power of abating the fear and horror of Death when it approacheth Death's face is dismal acquaint thy self daily with it view it look upon it forecast it in thy mind it will not seem terrible when it approacheth to thee 'T is good to bear this meditation in thy youth That 's the first Colloquium de Morte Secondly Here is Natura Mortis Conditio 't is Exitus exodus A departure It looks two ways 1. Respectively to this Life 2. Respectively to Death 1. Respectively to this Life so it is Negatio Durationis It tells us This life it is not a state of perpetuity and continual duration Exodus here is never used but in the people's leaving of Egypt in their departure from thence Their being there was but a sojourning in a strange Land as God calls it Egypt was no perpetuity This the faith of all the Saints professed Heb. xi 13. They confessed they were strangers and pilgrims upon earth they had no abiding place dwelt in tents as strangers and travellers laid no foundations sought an after-City Thus our life is called the time of a souldier the stay of a wayfaring man the age of an hireling all terms of flitting and expiration an Apprentiship a Stewardship all limited and determining 2. Respectively to Death so it is Negatio Annihilationis Death is a departure therefore no destruction and absolute cessation Were we of the faith of the Sadduces Death were no removal departure passage but a quenching of the life a destruction of the soul an annihilation of the spirit No our Souls die not but depart onely Solomon calls it A returning of the soul to God Eccles. xii 7. Immortality is a part of that Image of God which remains indelible S. Paul calls Death A dissolution or separation not a destruction and annihilation The light of Nature taught it the Heathen and the light of Scripture assures it us If in this life onely we have hope in Christ we are of all men most miserable 1 Cor. xv 19. The very Philosophers discourse of the regions of souls and world of spirits and places of aboad even after this life Use. 1. Is Mors exitus Is Death a departure It must make that word sound in our ears Migremus hinc fix not your rest and aboad in this world The Saints profess they belong to another City Indeed David calls the wicked The men of this world Psal. xvii 14. They settle here make this their heaven But this must assure us this life is but an Annuity it is not a Perpetuity The fashion of this world passeth saith S. Paul The world passeth away and the lusts thereof saith S. Iohn Sedemus hic juxta flumina Babylonis omnia transeunt Look upon all things here as such that must be left He who is to remove from a Farm takes not that care as if it were his own 't is not mine Inheritance Engage not your selves too deeply build not too strongly The Rechabites expecting Captivity built no houses but dwelt in tents 2. Is Mors exitus Is Death a departure Then see thou finish all thy work Quia decedendum What thou hast to do do it with thy might for there is no work nor device nor knowledge nor wisdome in the grave whither thou goest Eccles. ix 10. Might we stay as long as we list or return again when we please then we might presume but Statutum est semel mori It is appointed to men once to dye Heb. ix 27. If we were to return and die again we might recover our omissions but we must accomplish all now for if Death once comes there is no return from the grave It is otherwise with our Exodus then with the Israelites they carried their dough upon their shoulders they had not prepared for themselves any victuals Exod. xii 39. but they did it in their passage But if our departure find our work unfinished
and people Out of the bounds of the Church there is no redemption or salvation He who is out of this Ark perishes he who eats the Passeover out of this house is accursed he who lives out of this Hierusalem is an Heathen They erre who teach In any Religion there is possibility of salvation No Salvation is of the Iews sayd Christ so now Of the Christians Basan is an high Mountain but this is God's Mountain where it pleaseth him to dwell They erre too who teach that Christ's sufferings may profit even extra Ecclesiam and that there is a common grace beyond the pales of the Church No no sacrifice but in Hierusalem no grace but in the Church That is the place to which God hath respect There he hath commanded a blessing and life for evermore If Shimei peep in Hierusalem his lines pass but to Gath he dies for it Enough of the conference about Christ's decease Come we now to the Entertainment that the Apostles gave to this glorious Transfiguration v. 32. It represents the Apostles in three particularities 1. In a weakness and indisposition They were heavy with sleep 2. In a more attentive view and contemplation when they were awake They saw his glory and the two men that stood with him 3. In a sudden and passionate affection motion and petition v. 33. First here we see the Apostles in a great weakness and indisposition all fallen into a sleep That we may the better conceive the nature and original of this their condition at this time we may resolve it into these three considerable estimations of it 1. As a Natural infirmity 2. As a Carnal indisposition 3. As a Spiritual amazement and consternation I. Conceive it ut naturalis infirmitas as a natural Infirmity No doubt but they were bound to have attended with all vigilancy upon this manifestation of our Saviour exacting of them a stedfast watching and careful observation as Elijah to Elisha If thou seest me when I am taken from thee yet here these choyse Apostles are clogg'd with those humane imperfections and overtaken with sleep when they should have been awakned to most attention Nay the Evangelist singles out Peter as the chief Sleeper So in the Garden these when they should have assisted and refresh'd Christ in his Passion they were then fallen a sleep again And Christ singles out Peter Simon couldest thou not watch one hour It is true as Commentators conceive it was in the time of Sleep Peter and the rest were no Church-sleepers but being called to watch on Mount Tabor and Christ Praying all Night the weakness of Nature prevailed upon them This is the condition of the best Saints Corpus quod corrumpitur degravat animam We live here a life of necessities we should wish to have Evangelical bodies alwayes to attend his Glory and service But while we bear about us these clogs of corruption we are sunk downward even in our best performances This makes the Saints groan not only under sinful corruptions but natural necessities fain would they be freed from them that they might be alwayes exercised in heavenly performances A necessitatibus meis erue me Domine But are these three noted not without imputation that they are asleep although excuseable by those forenamed Circumstances it puts the occasion into my mouth to awaken our Church-sleepers and drousie Auditors A fault though pardonable if rarely and seldome and little done yet let us question their practice who like Solomon's sluggard Fold up themselves in sleep and like Esay's dogs Delight in sleeping 1. Whence may it arise 2. What may it procure 1. The evilness of the root 2. The bitterness of the fruit will condemn it as sinful 1. Quae radix What is the root whence it springs 1. Sometimes out of Infirmity and a child of God and one whose heart seeks the Lord may be overtaken That is my case saith every one it is mine Infirmity I wish it were otherwise But if it be an Infirmity we may know it by these signs 1. It will be counted an Infirmity if we grieve for it and be sorry and humbled and troubled at it Let the sin be never so small yet if thou continuest in it securely with delight or content if thy heart smite thee not for it thou art excluded from the plea of Infirmity 2. If it be to be accounted as a pardonable Infirmity then we will strive against it we shall find a contrary holy inclination a rousing us out of it Thus Christ excused his Apostles sleeping Matth. xxvi 41. The spirit is willing but the flesh is weak He saw their desires were good Didst thou ever labour against it pray against it make a Covenant with thine eyes as Iob speaks 3. If we daily get some strength and prevailing against it If we live and lye in our Infirmity and after warning never improve it it ceases to be accounted an Infirmity 't is to be reckon'd a voluntary sin 2. Sometimes it arises from our immoderate labours defrauding our selves of a due refreshing and so enforcing us to make bold with God's house and day to take up our rest This makes it more sinful God appointed a preparation to his Sabbath that body and soul may be better fitted and enabled Have you not houses to eat and to drink in saith S. Paul Hath not God given you the night for to sleep say I and your houses and beds to rest in but you must despise the Church of God 3. Sometimes ignorance and deadness of understanding is the cause of it When the spirit of a man is unacquainted with what he hears when they are things that his understanding skills not of naturally the soul sinks into heedlesness and drowsiness of spirit Didst thou know the gift of God Didst thou consider that the word that is spoken is Life and Power Wert thou acquainted with the mysterie of Godliness it could not but extort attention But when we sit as meer Gallio's regarding nothing no wonder though we sleep 4. Sometimes prophaneness and neglect and contempt of Gods Ordinances that is the original They account the Sabbath a lost day What will this Babler speak They who see no beauty in Gods Sanctuary that say We know what the Preacher can say such unclean dogs delight in sleeping Oh! David had such delight in Gods word and calling upon him that he awakened at midnight thy dull prophaness makes thee sleep at noon-day Indecens Christiano si radius Solis inveniat dormientem Aug. How much more unbecoming is it that the Sun of righteousness should take us napping Awake therefore thou Sleeper and call upon thy God 5. Sometimes Satan works it in men As he is a dumb spirit or a deaf spirit so sometimes he is a sleepy drowsie spirit He hates to see us spiritually exercised And if he cannot other wayes yet this way he can prevent the working of Gods word He can like Mercury lay souls asleep lest they should hear with
who can strike terror into the conscience who can affright the soul. 2. From the Nature of these fears They are supernatural and spiritual and so must be cured by answerable comforts Outward applications cannot cure inward maladies But spiritual comforts are from God onely The spirit of a man may sustain all other infirmities but a wounded spirit who can bear Prov. xviii 14. Sicknesses losses natural and humane means may relieve us in them but these apprehensions that come from heaven and upon sense of Gods Majesty they are of another nature As balls of wild-fire ordinary water will not quench them so these flashes from heaven are not extinguish'd with sublunary comforts 3. The Grounds of these fears cannot be removed but by God and so by consequence not the fears themselves Secret guiltiness conscience of sin apprehension of Gods wrath they betray us to these fears Now none but God can free us from these Guilt it is an obligation and recognition in which the soul is bound over to answer to Gods Tribunal These fears like an Hue and Cry are sent out against us none can recall it till God makes stay of it I have sinned what shall I do unto thee O thou preserver of men Iob vii 20. This will appear in these three respects 1. In those sins that are not punishable by mans judgement yet the guilt of these will haunt the conscience 2. In those sins that are not discernable by mans observation when no eye sees us or can accuse us yet then the soul is troubled and perplexed As Cain he had an easie escapal there was none but his father upon earth yet saith he Every one that findeth me shall slay me Gen. iv 14. 3. In those persons who are subject to no mans censure Kings and those who are in respect of man lawless and uncontroleable as David was yet he cryes out Against thee have I sinn'd Psal. li. Thus the woman in S. Ioh. viii though all her accusers forsook her yet she stood still trembling before Christ expecting his doom or absolution Application 1. It must teach us to discern the true cause and original of these spiritual anxieties We must know they are the terrors of the Almighty Do as Rebeckah Why am I thus enquire of the Lord Gen. xxxv 22. If we come to these conjectures 'T is a chance as the Philistims said we shall never think of those courses that will do us good Nature will answer if we seek help of her as the King of Israel did to Naaman's messenger See he sends to me to recover a man of his leprosie Am I God 2. It shews the insufficiency of all other means to recover our spirits thus dismayed Some other means may for a time cast us into a slumber like Opium to a sick body it will stay the sourse of the disease for a time but it will break out again with greater violence There are three wayes of bodily cures Either 1. We allay the pain Or 2. Stupefie the part affected Or 3. Remove the cause So some outward worldly means may for a while allay and mitigate these fears and anguishes As Pleasure Saul gets an Harper to chase away the evil spirit Or Employment Cain falls to building of Cities to drive away his terrors Or Company the noyse and din of that may out-noyse our fears but this is no cure Others go about to stupefie the part to benum and dead and sear conscience to make it sensless and brawny Yet this cures not but heals onely and skins-over the wound of conscience The cure cannot be effected here but by removing the cause which is the apprehension of Gods power against us 3. It should make us careful to avoyd the causes and occasions of such spiritual fears which by all humane means are irrecoverable Those diseases that have Parabilia medicamenta are not so dangerous men are not so shie of them but suppose that a disease were in it self deadly and but one medicine in the world could cure it and that too in the hand and skil of one only Physician how careful would we be not to endanger the running into that malady These fears of conscience they are like the Kings-Evil none can cure it but the King all other helpers are Physicians of no value The Conscience may like the woman in the Gospel who had spent much upon Physicians but was never the better nay the worse she suffered much from Physicians it may seek out for case elsewhere but all in vain till God remove its terrors As they said of Leprosie that it was not to be cured by the Art of the Physician but it was left to the hand of God so we may say of Sin and the fears that arise in the soul because of it Secondly Another observable Consideration is from the present and speedy Act of relieving and recovering of these Saints They being cast into fear and perplexity they are not suffered to lye under it and to be swallowed up of it but a speedy present help is from God reach'd out unto them they are raised and comforted Observe as God wisely suffers his children to be overtaken with fear and perplexity so he graciously orders it that they shall not perish in these amazements but that they shall have a timely and seasonable recovery This he doth 1. In much pity and tenderness to them No mother hastens more to catch up her child that is fallen then God hastens to relieve his children He taketh pleasure in the prosperity of his servants Psal. xxxv 27. He loves to see them in a joyful comfortable condition Isa. liv 7. For a small moment have I forsaken thee but with great mercies will I gather thee Vers. 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy upon thee saith the Lord thy Redeemer This he doth 2. In care lest they should be swallowed up and overwhelmed with grief and fearâ—… Isa. lvii 16. For I will not contend for ever neither will I be alwayes wroth for the spirit should fail before me and the souls which I have made Vers. 18. I will restore comforts unto him and to his mourners S. Paul how careful was he lest the excommunicated Câ—…rinthian should be swallowed up with overmuch sorrow 2 Cor. ii 7. Much more is Christ. God hastens to recover such S. Peter being much dejected for his denial a message is speedily sent to him by the Angel Go your way tell his Disciples and Peter that Christ is risen Peter thought himself cast off and forgotten see here a special â—…idings directed to him 3. He measures out these fears and anguishes to his children in a just proportion they shall undergo no more then is fitting for them 1. Suitable to their weakness and what they can bear God is faithful who will not suffer you to be tempted above that you are able 1 Cor. x. 13. He wrestles with Iacob but
yet over-powers him not Wrestling is where there is a mutual strength of resistance Had he layd his whole strength upon him he could not have subsisted 2. Suitable to the measure of their corruption that must be eaten out and as soon as they are humbled and brought to a right temper then he relieves them David had an heavy message dispatch'd to him Thou art the man 2 Sam. 12. 7. I will raise up evil against thee vers 11. As soon as he was throughly wrought upon then presently comes a message of comfort vers 13. The Lord hath put away thy sin thou shalt not dye So Hezekiah Isaiah told him from God he must dye Isa. xxxviii 1. but as soon as he was humbled e're the Prophet gat out of the Court he was remanded back with tidings of recovery Iosiah as soon as his heart melted Hâ—…ldah must comfort him Saul when he was sufficiently wrought upon by these fears Ananias was dispatch'd to him Brother Saul receive thy sight Acts ix It is otherwise with the wicked fears and anguishes come upon them in extremity As it was with King Saul God forsook him he had fightings within and terrors without he had no answer by Prophets or Ephod but he must sink under these fears So Balthazar so Iudas finds no relief but is swallowed up of these horrors The reason is 1. God deals with them as with an enemy in hatred but with his own in love 2. Their sorrows are as poyson to destroy them No matter how much they have of them The Saints fears are as a soveraign medicine temper'd by Gods own hand order'd to work health in them When the Cure is wrought the Plaister falls off 4. He brings them seasonably out of these distresses because in them they are unfit and unable for any service Moderate fears and sorrows often whet our devotion but excessive anguish dulls our spirits As the Israelites heeded not what Moses said for anguish of spirit and for cruel bondage Exod. vi 9. Metus hand diuturni officii Magister He would have us Serve him without fear all the dayes of our lives Luke i. 74 75. Application 1. It must teach us to become such to whom God uses to moderate and mitigate these fears Wouldst thou not have them come upon thee as an armed man Then be of the number of those whom he thus compassionately cares for It is his promise to his Church They shall dwell safely and none shall make them afraid Ezek. xxxiv 28. To a wicked man God saith What hast thou to do with comfort I will laugh at your calamity I will mock when your fear cometh Prov. i. 26. Tribulation and anguish upon every soul of man that doth evil Rom. ii 9. Fear and the pit and the snare shall be upon them Isa. xxiv 17. But they that trust in the Lord shall not fear any evil tidings Behold my servants shall rejoyce but ye shall be ashamed behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart and shall howl for vexation of spirit Isa. lxv 15 16. Being so 2. It should refresh us in all perplexities We should say with David At what time I am afraid I will trust in thee Sorrow may endure for a night but joy comes in the morning See the divers carriage of God to wicked men and to his own children Matth. xxviii At the glory of Christs Resurrection and the Angels Appearance the Souldiers were afraid and the holy Women were afraid But the fear of the Souldiers overwhelmed them and so the Angel left them to shift as they could there was not any word of comfort spoken to them But the good women though much perplexed yet had a word of comfort Be not ye afraid vers 45. I know whom ye seek S. Paul was in distresses but not forsaken Daniel when he was struck with fears then was it said to him O man greatly beloved fear not peace be unto thee be strong yea be strong Dan. x. 19. That 's the second observable Consideration Thirdly Here is observable the Person who relieves and comforts them it is Iesus The glorious voyce of the Father affrights them the gracious voyce of Christ that refreshes them Observe It is Christ alone who can raise and comfort those whom the terrors of the Almighty hath cast down and dejected 'T is Christs peculiar work and function to release us from the horrors of conscience and amazements of soul. 1. He hath merited it at Gods hand to have this office to succour and relieve us Purposely he was made acquainted with fears that so he might merit comfort for us in our fears His Spirit wrestled with the terrors of God His soul was exceeding sorrowful even unto death Matth. xxvi 38. I am afflicted and ready to dye from my youth while I suffer thy terrors I am distracted saith the Psalmist in the Person of Christ Psal. lxxxviii 15. Those horrors and that dread into which his soul was brought merited for us a merciful supply of comfort in our distresses 2. He was sent of God the Father to preach and bring comfort against our fears Isa. lxi 1. The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to bind up the broken-hearted to proclaim liberty to the Captives He came preaching peace Moses he preach'd terror Christ he preaches comfort Comfort ye comfort ye my people saith your God Isa. xl 1. 3. God hath fitted him with tenderness of compassion he hath put into him bowels of pity towards all in perplexity He is touched with a feeling of our infirmities He never look'd upon any that were in sorrow or need or misery but his compassion was stirr'd in him He had compassion on the multitude Matth. xv 32. He had compassion on the two blind men and touched their eyes Matth. xx 34. He was moved with compassion towards the poor Leper and cleansed him Mark i. 41. 4. He hath founded the new Covenant and Gospel which is a state of freedome and comfort The Old Testament was carried with more manifestations of fear A spirit of bondage was upon them But saith the Apostle 2 Tim. i. 7. God hath not given us the spirit of fear but of power of love and of a sound mind 5. He gives and bequeaths to us the Spirit of comfort and hath given him this office to be a Comforter to us He is call'd The Comforter not the enlightner or sanctifier though these be his works but the Comforter It should teach us to have recourse to Christ in all our fears and perplexities as the Apostles Master carest thou not that we perish In all distresses make known thy sorrows to him His peace shall rule your hearts He is like the wood that sweetned the bitter waters of Marah That 's a third observable Consideration Fourthly Here is yet one more and that is the manner of Christs
merciful and gracious recovering them out of this amazement It is fourfold He did it 1. By a comfortable Appearance His Transfiguration and Glory affrighted them now that he might more familiarly and comfortably refresh them he layes aside his Majesty and Glory and re-assumes his habit of Humiliation and so offers himself to their weakness and infirmity As Moses put a vail upon his face that the people might endure his sight and presence How gracious is this Condescending of Christ to dispense with his own Glory for our comfort Like Ioseph who discovered himself to his brethren fell upon their necks and received them with mutual embracings The truest sign of greatness is to stoop to others weakness 't is Signum roboris not infirmitatis saith Gregory Till that time when he will make our bodies like his glorious body he makes his glorious body like our weak bodies He did it 2. By his comfortable approach He came to them 1. Strength of Faith would have carried them to him as Peter Matth. xiv 20. Master bid me come unto thee 2. Moderate fear would have driven them to him Or 3. It would have made them call to him for help Oh! but they are in a weaker and lower condition their Faith is in a swoun their fear hath overwhelmed them there is no power left to seek for succour therefore they not being able to seek out for help see he offers himself graciously to them Here is the comfort of Christians 't is possible we may be so low brought as not to be able to call or look up to Christ yet then he leaves us not When we cannot comprehend him then he will comprehend us Our Faith may be so weak as not to be able to lay hold upon him yet then his Spirit apprehends us In sickness when speech and sense and all fail yet a child of God hath this comfort He will come to me when I lye unable to come to him This case David was in Psal. lxxiii 22 23. So foolish was I and ignorant I was as a beast before thee Nevertheless I am continually with thee thou hast holden me by my right hand He did it 3. By his comfortable touching of them He puts his hand upon them Now this gesture and action of Christ was very usual in his miraculous works Matth. viii 3. He touched the Leper and cleansed him Vers. 15. He touched Peters wives mother and cured her of a fever Matth. ix 29. He touched the two blind men and they received their sight Matth. xiv 36. They besought him that they might onely touch the hem of his garment and as many as touched were made perfectly whole Christ uses this gesture of touching for divers reasons 1. It is Signum facilitatis He works wonders with his touch that is with the greatest ease and facility This was eminently seen in Christs wonders Nature must use stronger means to work any work Nay Elias when he was to recover the womans child stretch'd his body upon it often begged of God before he could effect it Christ he effects it by the least means The smallest means in appearance are by him made powerful to work effectually Purposely he makes choyce of such seemingly improbable means the more to magnifie the glory of his Power the means themselves having no force at all to effect such wonders Thus Ioshua chap. vi 3. The compassing of Iericho seven dayes blowing with Rams-horns Magis videntur mysteria consummare quam bella What force were there in this to batter down a City Thus it was in Naaman's washing seven times in Jordan 2 Kings i. 5. In the blind man's cure by Clay and Spettle and washing in Siloam Iohn ix 6. Thus the looking upon the Brazen Serpent cured the people He fed five thousand with five loaves and two fishes To teach us 1. Not to rest in the most effectual means though never so hopeful but to look up to him who works by them 2. Not to despair in the weakest means if of his appointment If they be Siloam which is by interpretation Sent he can make them effectual 2. It is Signum Applicationis By this touch he shews that he helps by a real and close application of himself to us Omnis actio per contactum So there must be a close application of Christ to us if we mean to receive any virtue from him And to this purpose we meet with a double touch 1. Christ toucheth us as here he did the Apostles that is he immediately unites and applies himself his grace power Spirit to us when he conveys any good to us 2. We must touch Christ that 's contactus Fidei Faith must draw near to him as the woman in Matth. ix 21. If I may but touch the hem of his garment I shall be whole Hence saith Christ Thy Faith hath made thee whole 3. It is Signum mirae Efficaciae The least if true and real union with Christ conveys grace and good to us Nature must have Vim Moram nihil tam efficax ut in transitu prosit but the Word the touch of Christ is effectual So Faith if it be not able to lay hold upon him strongly yet if it can but touch him as the woman Si tetigero minimus actus and fimbriam minimum objectum 4. It is Signum virtutis Humanitatis Christi The Humanity and Body of Christ was Omnium instrumentum miraculorum As sanctified and quickned with the Deity it served as a powerful instrument to convey spiritual and supernatural power 'T is Caro vivifica There dwelt virtue in it The leaves of the tree of Life saves the Nations The Humanity of Christ had not a transfusion of Divine properties but it was enrich'd by the Deity with miraculous virtue which being drawn forth by Faith works wonders He did it 4. Voce Consolante He comforts them by a gracious word of heartning and encouragement Arise and be not afraid He will speak peace to his people and to his servants Psal. lxxxv 8. Arise 1. It is a word of Assurance as making known to them that there is no cause of fear 'T is Christ and his Word and Warrant that can secure us Master at thy word I will let down the net Luke v. 5. Let all terrors compass us yet if Christ encourage us it is enough Fear not Go forward made Moses enter the Sea 2. It is a word promising Assistance If he bid us Arise we may hope for his help Have not I commanded thee As Iacob in his fear The Lord that said unto me or bade me return unto my countrey that encouraged him 3. 'T is Verbum Operatorium It breaths life and strength and courage into them But what can a word do to a fainting man Yes 1. 'T is Verbum Dei that is effectual He speaks life and health That Word made us of nothing 2. 'T is Verbum Spiritu corroboratum there goes with it a sweet and powerful concurrence of his Spirit As
So may we say Is the Lord displeased with the course of nature that he makes it unkindly Is he angry with the quiet and peaceable order of the world that he turns it all into up-rore and confusion No verily he is the God of order not of confusion he is the God of peace not of dissention but our sins have bred and brought upon us those judgements We are like chimneys set on fire with our own soot We minister the fewel that feeds the fire of Gods indignation That 's the first they are judgments and therefore deserved 2. Our miseries are Gods judgments and therefore wisely decreed and ordered by God he sends them upon us Sine temeritate not unadvisedly Our afflictions they are not casualties but the wise and holy dispensations of a righteous God In regno providentiae non est locus temeritati Chance or mishaps have no place bear no sway in the kingdome of Providence and government of God Our sufferings they are not Missilia fortunae scatterings of fortune as the Philistins thought of their diseases It may be 't is but a chance that hath befallen us No they are right-ayming thunderbolts as the book of Wisdome excellently calls them Our chastisements they come from the hand of God that doth wisely order them they lye not at the feet of Fortune to be spurn'd into the world at all adventures Thus the Scripture tells of the bending of his Bow and the preparing of his Arrows and he shoots not at rovers as that man that hit Ahab in the battel it was unwittingly done and at all adventure but he hath a steddy aym He sets up a sinner as his mark at which he levels and directs his stroke The most uncertain and seemingly casual afflictions are yet wisely and steddily ordered by Divine Providence Amongst the Plagues of Egypt that of the Swarms of Flies was the most unlikely to be subject to Guidance Who can order or direct the tumultuary motions of those living Atoms and errattick Creatures Yet what saith God of that Judgment Exod. viii I will send swarms of flies and the houses of the Egyptians shall be full of them but in Goshen where my people dwell no swarms of flies shall be there Thus also he calls the Annoyance of Locusts and Catter-pillars his great Army of which he is Commander and see how he orders them They shall march every one in his wayes they shall not break their ranks they shall walk every one in his path as a well-ordered Army Ioel ii It makes us acknowledge 't is neither fate nor fortune neither natural destiny nor uncertain casualty but the holy hand of God that doth afflict and punish us 3. They are Iudgments and therefore proportioned in a due measure and moderation he brings them upon us Sine furore Rage and fury are boundless doth all in extremity But Justice and Judgment sets limits to it self keeps within Compass of a just Moderation Dispensator poenarum est non profusor S. Basil calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He proportions our sufferings to the measure of our sins That 's Proportio Iustitiae He ponders our punishments with the weight of our sins Ut punire videatur justitia non potestas saith Salvian therein rather discharging the office of a Judge then fulfilling the pleasure of an angry Potentate Yea and this he doth with much abatement He punishes not ultra but citra his Judgments fall short and on this side of our Iniquities He punishes us less then our deservings Ezra ix He serves out his Judgments with the Strike not with the heaped Measure 2. He proportions his Judgments with an eye to our infirmities That 's Proportio Misericordiae He considers not onely what we do deserve but what we can endure He knows our weakness and will not over-charge us with unsupportable Judgments I will not contend for ever neither will I be always wroth saith God in Isaiah for the spirit would fail before me and the souls which I have made He so remembers us to be sinners as that he forgets not we are weak Creatures able to deserve that which we are not able to endure His punishments do not come upon us in their perfection as elsewhere he threateneth Isai. xlvii 9. Thus God proportions our Afflictions as he did the manner of Legal Purifications That which could endure the fire was to pass through the fire but that which could not endure the fire was to pass through the water It was his gracious dealing with his people How oft did they provoke him in the Wilderness But yet He destroyed them not and did not stirr up all his wrath for he remembred they were but flesh spiritus vadens non rediens a wind that passes away and cometh not again Hence arises that seeming Contradiction betwixt his peoples confession and his pity and compassion Thou hast punished us less then our iniquities nay saith God I have punished you more You have received at the Lords hand double for your sins He is sorry for their afflictions and seems to blame his Justice for being too severe We have seen the first Particular the Nature of our Afflictions what they are and what we must account them to be They are Gods Iudgments Consider II. Their Time and Season And that is set forth in this Particle of Time Quando when When thy Iudgements are in the earth And we may consider this Circumstance of Time in a threefold Notion 1. This When 't is Tempus restrictum 'T is a limited and confined Time This Quando 't is but Aliquando This Time 't is but Sometime His Iudgments are not always abroad in the earth He is not always smiting not ever punishing and afflicting the sons of Men. He doth not always chide saith David nor keep his anger for ever Psal. ciii What we say of the offers of his grace 't is most true also of the testimonies of his wrath they are hodiè they are not quotidiè they have a limited time they are not always upon us There are other times pass over our heads before this time of Judgment begins 1. There is the time of his goodness and bounty and that 's like a long Summers-day a time that God delights in to do good unto us to win us to himself by his mercies that we might serve him with gladness of heart and delight our selves in his great goodness And 2. There is the time of his Patience and that is a long day too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath his time of long-suffering and patience when he waits upon the hardness of our hearts when his Spirit strives with us to reclaim us We provoke him and yet he will not be provoked but forbears us winks at our faults when his eye-lids rather then his eyes look upon us as David speaks Psal. xi and he will not take that advantage which our sins give against us These and many such times are with him e're
change our vile body that it may be fashioned like unto his glorious body Phil. iii. 21. Neither Lazarus nor the rest in Scripture are exact patterns of our resurrection They rose to dye again they were rather bayl'd and repriev'd from the grave for a time not fully discharged Lazarus rose with his grave-cloaths on him still cloath'd with mortality Christ left the grave-cloaths behind him he is the example of our resurrection An example is not a casual resemblance but that which hath a similitude drawn from it by an intended imitation So onely Christs Resurrection is the example of ours Hence S. Paul saith We are planted into the similitude of his Resurrection Rom. vi Christs Resurrection hath an assimilative virtue draws our resurrection into the similitude of it self As the Prophet Elijah applyed every member of his living body to those of the dead child and so recovered him 'T is Exemplum Resurrectionis 3. Christs Resurrection 't is a good ground of ours 't is Principium effectivum nostrae Resurrectionis Vivo ego vos vivetis there is the derivation of our living again Iohn xiv 19. The Jews fondly say that there is something in Spina dorsi that doth not putrefie in our dead bodies and that is the cause of our resurrection No 't is not Robur dorsi but Virtus Capitis the influence of our Head Christ that shall convey life to us We are to look upon Christs resurrection as the fountain and original of ours He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil. Christ did not rise as a private person for himself but as a publick principle of all our resurrections Hence he calls himself The Resurrection and the Life S. Paul calls him Primitias dormientium The First-fruits dedicate the whole Crop so our resurrection 't is dedicated by Christ. Tertullian calls our resurrections Appendices resurrectionis Dominicae It was represented as on this day When he rose the graves of many Saints were open'd and they rose with him As at Kings Coronations when they receive the Crown they enlarge prisoners dispense honours advance their favourites Non tam Christusin carne nostra quâm caro nostra in Christo. As Ioseph's advancement was the advancement and safety of all the Hebrews and all the Jews were honour'd in the preferment of Hester so all the body of the Church was raised in Christ. Indeed he entred the grave as our Surety and lay under the arrest of death for our debt that being discharged he hath effected not so much his own as our enlargement That 's the second Fundatio Resurrectionis 3. Here in this Profession of Iob's is Realitas Resurrectionis his Faith believes and expects a true real substantial bodily resurrection Nay here is not onely a reality but an identity he shall have a body and the very same body 1. He expects a true real body Not as some Hereticks that turn'd this high mysterie into a moral Allegory Why the soul by sinning neither dyes nor sleeps but is immortal not capable of a resurrection Thy dead men shall live together with my dead body shall they rise saith the Prophet Esay Chap. xvi 19. 2. And as there is a reality so here is likewise a perfect identity we shall receive the same bodies not new bodies created for us In my flesh shall I see God these eyes shall behold him 1. Else it were not a resurrection Quod cecidit hoc resurgat quod mortuum est reviviscat saith the Father And 2. Justice and Equity would have it so The body is partaker in sin as well as the soul. Famula in culpa must be Socia in poena saith Salvian If the Master mourns the Servant that attends him follows him in black If the soul the principal in sin if that suffers the body that 's accessory must share in the punishment 3. The grand pattern and Example of our resurrection confirms it Christ rose not onely with a true body Feel me a spirit hath not flesh and bones but with the same body Cicatrices Corporis were Indices Resurrectionis 4. Mercy delights to have it so It will pour forth a redundant reward upon soul and body God will not forget the labour of love that the body hath undertaken That flesh which thou hast chastised and mortified those hands that have been lifted up in prayer reach'd out to the poor employed in good works those eyes that have shed tears of repentance He shall wipe tears from those eyes Utique iisdem oculis qui flebant quique adhuc flerent nisi indulgentia Divina siccaret Nay not an hair of our heads shall perish Si sic custodiuntur superflua tua in quanta securitate est Caro tua S. Augustine This flesh this body shall be raised and glorified We have seen the first thing observable the several Truths profess'd and acknowledged by Iob in this faith of the resurrection Now follows Secondly Pietas fidei the Motions and Evidences of Piety his faith expresses 1. Here is Fortitudo fidei here appears the great strength of his faith that foresees and forecasts all the future difficulties and hindrances of his expectation and overcomes them all and is resolute against them He considers death and the consequences of death rotttenness and corruption Can a body when it is wasted and consumed in the Grave ever rise again Yes yes saith Iob Nothing is impossible to an omnipotent God I know whom I have trusted and he is able to effect it A weak Faith is glad to look off from these difficulties and shrinks back at them As Martha considering Lazarus was four days dead and began to putrefie her faith began to fail her it was too late now to remove the Grave-stone But Faith in its strength considers all these urges these impossibilities 〈◊〉 and yet overcomes them As Elijah in his dispute with Baals Priests took all the disadvantages to himself Pour on water and again Pour on more water Faith shall fetch fire from Heaven to enflame the Sacrifice so saith Iob Let me die and not and putrefie in the Grave nay let the fire burn my body or the Sea swallow it or wilde Beasts devour it yet it shall be restored to me Death shall be praedae suae oustos like the Lion that kill'd the Prophet and then stood by his body and did not consume it Iob's faith laughs at impossibilities is asham'd to talk of difficulties with Abraham considers not his own dead body but believes above and against hope knew God would restore it 2. A second print of Piety is Alacritas fidei the great alacrity and cheerfulness of his faith against present discouragements See how cheerfully he views the horrid face of death now seizing upon him looks upon his ulcerous body the skin consumed and eaten with Worms Tertullian saith he play'd with the Worms he surveys all the ghastly appearances and approaches of death confidently comfortably through this faith of the Resurrection This blessed assurance
makes him look Death in the face undauntedly Alass we how doth any appearance of death affright us If we see but another man die the cold sweat and the pale face and the pangs of death upon him how doth it dismay us Iob finds all these in himself and speaks comfortably of them 'T is S. Augustin's pious counsel Si times mortem ama resurrectionem If thou beest afraid of death acquaint thy self with the hope of the resurrection If a man go to prison and be able to say I know I shall be bayled I have one who will quit my debt and enlarge me such an one fears not the Prison Let death arrest us Christ shall enlarge us We are prisoners of hope Zech. ix How cheerfully did Iacob take his journey when God spake to him Gen. xlvi Fear not to go down into Egypt I will go down with thee and I will surely bring thee up again This hope made Iob not onely not to fear death but even to desire it Chap. xiv Oh that thou wouldst hide me in the Grave then he asks this question If a man die shall he live again Yes saith he Thou shalt call and I will answer thee thou wilt have a desire to the work of thine hands That 's the second Alacritas fidei 3. There is yet another print of Piety Sancta expectatio Fidei What is the thing his Faith longs for at the resurrection It is the seeing of his Saviour the beholding of God the enjoying of his Redeemer In my flesh shall I see God and mine eyes shall behold him 'T is that that makes the resurrection comfortable not that we shall live ever but be ever with the Lord. It was small joy for Absalom to dwell at Ierusalem and not be admitted to see the Kings face 2 Sam. xiv Heaven is not Heaven but a place of confinement without this glorious and blessed Vision Though Moses and Elias vanish on Mount Tabor yet to see Christ in glory is abundant happiness Do occidere heliace the glory of the Sun swallows up the glory of the lesser Stars Whom have I in heaven but thee and whom do I desire in comparison of thee Psal. lxxiii The good women at the Sepulchre this Day saw a Vision of Angels but that contented them not till Christ himself appeared Iob knew he should enjoy the society of Saints and Angels sit down and feast it with Abraham and Isaac and Iacob in the Kingdom of Heaven but here is the height of his happiness I shall see my Saviour Heaven as it is Coenaculum sponsi the Guest-chamber for the supper of the Lamb 't is a place of comfort but as it is Thaelamus sponsi the Bride-chamber of the Lamb where the Spouse enjoys him whom her soul loves it is the place of blessedness Thirdly the last thing remains that 's Beneficium fidei the use and benefit Iob makes to himself of this Meditation And the benefit is threefold suitable and seasonable to a threefold condition in which Iob now was 1. Iob was overlaid and opprest with affliction Suitable to this condition this Meditation affords Vim sustentaetivam it supports his spirits amidst all his afflictions Here is the patience of the Saints mockings and scourgings and bonds and imprisonments they endured them all because they expected a better resurrection Heb. xi That blessed day will make amends for all It was this hope that sustained S. Paul kept him from fainting 2 Cor. iv Knowing that he which raised up the Lord Iesus shall raise us up also with Iesus and for this cause we faint not Thus also he comforts and cheers up other Christians If in this life onely we had hope in Christ we were of all men most miserable But there is a Resurrection after this life we have hope in Christ and therefore of all men most happy This assurance will stand by us when all things else fail It was Esau's confession Behold I am at the point to die and what profit shall this birth-right do to me But to be Filius resurrectionis that Birth-right will relieve us at our last agony and support us comfortably Iob felt the good of this Meditation and he insists upon it Here is Masticatio fidei he chews it in his mouth and sucks out the sweetness of it 2. You may see Iob in another condition transported with passion and suitable to that this Meditation it had Vim quietativam a great virtue he found in it to settle and compose him In the Verses going before his spirit is stirred within him he is full of complainings and murmurings and quarrellings with God and expostulations See how he rebukes and allays these storms and tempests with this Meditation O my soul keep silence unto God for of him comes my salvation Thus David stills discontents Why art thou so troubled O my soul Why art thou so disquieted within me I shall yet praise him The day shall come that I shall see his countenance and for ever enjoy him Mortale mori is one ground of settlement against these perplexities and Iob makes use of it Chap. xiv but Mortuum reviviscere is satisfaction with advantage that will calm and quiet all his complainings 3. Lastly behold Iob in another condition he is charged by his friends with the sin of hypocrisie and then this Meditation it hath Vim apologeticam 't is his defence and apologie against that accusation Against all their surmises and suspicions of his integrity this he opposes for his justification It is God that justifies me who are ye that condemn me 'T is Christ that is dead and now risen again he shall judge and acquit me O! hypocrisie shrinks at the thought of death trembles to hear of a resurrection These painted Sepulchres till then make a goodly shew they are the beautifullest parts that are in the Church but when the Vault shall be open'd and all secrets disclosed nothing will appear then but horrour and confusion rottenness and corruption But truth and integrity appeals unto that great Trial knows that the Name that 's written in Heaven shall one day be cleared from slanders on earth My witness is in Heaven and my record is on high That 's the great avowment of Iobs truth and integrity till then it matters not much what the world says of us Lingua Petiliani non est ventilabrum Christi there lies an appeal of all mens censures to that days trial before the great Tribunal A joyfull appearance before which He grant unto us who as this Day overcame death for us and opened unto us the Gate of eternal life even Jesus that hath delivered us from the wrath to come To whom with the Father c. ON EASTER-DAY The Second Sermon ROM viii 11. But if the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you IN this Context and passage
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
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
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
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