〈◊〉 〈◊〉 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
of it He that raised up Christ from the dead shall quicken your mortal bodies That is God the Father he will be the Author of our Resurrection Divers Reasons and Congruities there are for this truth 1. The first Founder of life must be the Repairer and Restorer of it to us As he first breathed life into us so he will send forth his Spirit and renew us and recall us back again The interest he hath in us by our Creation gives him the right to atcheive our Resurrection Iob observed that chap. xiv 14 15. If a man die shall he live again Yes yes Thou shalt call and I will answer thee thou wilt have a desire to the work of thine hands That hand which created us shall again raise and restore us Mine own I will bring back again Psal. lxviii 22. 2. The soul in death returns to him that gave it It is in his hand and power and custody and so none but he can return it into the body and re-unite it Dives in Hell confessed this truth Father Abraham send Lazarus to my brethren He hath the keys of hell and of death and of all the Chambers of the grave Rev. i. 18. 3. He is the Restorer of life in the Resurrection as being the supreme Disposer of all Rewards and Honours and Retributions As the King is the Fountain of all civil Dignity and Honour and he must dispense it so all the Dispensations of Glory are at his disposal The Preferments in Heaven are given to them for whom they are prepared by the Father Matth. xx 23. Now this Author of our Resurrection is specified not barely by the mention of his name or person but represented under an expression of much hope and assurance He that raised Christ from the dead that gives footing and fastning to our faith that he will raise us also That great work makes our Resurrection possible and hopeful and certain too There are many Praeludia Resurrectionis many miraculous works in Scripture that did sweetly prefigure our Resurrection but none like this of raising Christ. 1. Enoch's Translation that he saw not death Gen. v. 24. God delivered him from the power and possession of death That which was to him Gratia praeveniens shall be to us Gratia subvenieus He who exempted him from death can rescue us 2. Elijah's Rapture and Assumption in a fiery Chariot he likewise was exempted from the necessity of death his exaltation was a type of our resurrection 3. Aaron's Rod a dry dead piece of wood made to bud and flourish and bring forth ripe fruit that argues a possibility that we shall revive and renew our strength again 4. The Garments of the Israelites for forty years though used and worn yet decayed not He who can preserve our Garments from wearing out sure he can preserve our Bodies from perishing 5. The three Children cast into a fiery Furnace yet preserved no smell of fire was upon them that 's a great assurance that the Furnace of the Grave shall restore us to Incorruption 6. Ionas cast up again when the Whale had swallowed him the Prophet slain by the Lion but yet not devoured by him both Praedae suae custodes and hopeful and comfortable Assurances of our Resurrection All these are sweet Resemblances and Arguments of our rising again but none like this He that raised Christ from the dead shall Christ's Resurrection 1. Argues ours possible S. Paul argues strongly from it If Christ be risen again how say some that there is no Resurrection 2. It makes ours probable and easie Death is now vanquish'd by Christs Resurrection When the Prison door is set open it is easie to escape 3. It makes ours necessary If the Head be risen the Members must follow after Christus non potest habere membra damnata The living Head must not be united to dead Members We have seen the Author Thirdly What is the Action He shall quicken our mortal bodies Mortal bodies Why not Our dead bodies That seems to be more Mortuum sounds more then mortale No purposely the Apostle uses this expression in this point of the Resurrection Mortale is a great deal more then â—…ortuum To be raised à Mortalitate is a great deal more then to be raised à Morte It expresses three Excellencies of our Christian Resurrection 1. It frees us à possibilitate mortis it takes away the necessity nay more then so the possibility of death Death shall have no more dominion over us Not onely death shall be swallow'd up in victory 1 Cor. xv but mortality shall be swallow'd up of life 2 Cor. v. 4. Our Resurrection shall be according to the power of an endless life as the Apostle speaks This Resurrection far exceeds the Resurrection of Lazarus and those others in Scripture They were rais'd à morte but not à mortalitate The fit was rather removed then the disease cured 'T is a rule they have Qui comitialem morbum habent nè quidem diebus quibus morbo vacant sani dicuntur They who are troubled with the falling-sickness upon their good dayes are not counted whole Now Mortalitas it is Morbus caducus our Resurrection cures us of that the core of death is consumed the root and fibrae of death all stub'd up Nay our Resurrection sets us in an Immortality beyond that of Adam He was endued with an Immortality but not like this of ours As was his liberty from sin so was his immortality and freedom from death Prima libertas fuit non peccare and so Prima immortalitas was posse non mori He might not have sinned that was his Liberty he might not have died that was his Immortality But the liberty from sin in heaven is Non posse peccare there they cannot sin so is our immortality Non posse mori that we cannot die it takes away possibilitatâ—…m mortis 2. This Expression of quickning our mortal bodies it brings with it a second excellency a freedom from infirmities diseases and weaknesses they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprowts that grow from this root of death It will free us from all the sad sequels of mortality No infirmity or deformity or indecency no pains or diseases Lame Mephibosheth shall leap blind Isaâ—…c shall see clearly and ulcerous Lazarus shall be whole and sound 3. It brings a third Excellency it will free us à miseria Miseries and afflictions and vexations they are the concomitants of our mortality this resurrection shall exempt us from them too Saint Iohn assures us of it Rev. xxi 4. God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying nor any more pain all these are passed by I come Fourthly To the last thing that is the ground and reason of all Because his Spirit dwells in you The inhabitation of God's Spirit that 's the ground of our Resurrection And the force and evidence of this reason may be deduced into these
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
of Scripture the Apostle discourses the state and condition of a Christian. And having in the former part of this Epistle settled the truth of our Justification by the death of Christ now he layes down grounds of comfort against those infirmities and imperfections that Christians find and feel themselves to be subject to 1. He discovers these infirmities chap. vii I know that in me that is in my flesh there dwells no good thing Odi quod sum non sum quod amo Aug. Epist. 106. The good that I would I do not the evil which I would not do that do I. 'T is that which S. Augustine calls Rixa jurgium inter carnem spiritum Hannah and Peninnah under the same roof vexing each other the one provoking the other weeping both disquieting the peace of the soul. And he who is Spiritual like S. Paul will heed and observe them have his eye upon his thoughts and inward inclinations The Naturalists say that man hath two muscles in his eyes more then other creatures that make him look upward A Christian hath two more to make him look inward to search and descry the stirrings of his heart 2. As he discovers them so he bewayls and mourns for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death See the spirit of S. Paul he rejoyces in afflictions but he mourns for corruptions Vers. 35. Quis separabit He defies afflictions the greatest of them But chap. vii 24. he hath another exclamation Quis liberabit He groans under infirmities and corruptions the least of them Ey here is the true mark of a Spiritual man he chooseth affliction rather then iniquity Affliction sits light but sin sits heavy on him Tu nôsti gemitus cordis mei de hacre flumina oculorum meorum saith S. Augustine bewailing but one of his infirmities 3. He finds and layes hold upon help against them Faith represents Christ and his power ready to succour and deliver him I thank God through Iesus Christ my Lord. These infirmities fetch'd tears from S. Paul but yet he doth not weep out the eye of Faith looks up to Christ as to his soveraign Antidote to cure and recover him And then 4. He comforts himself against those many evils that are consequent fruits arising from these infirmities There are three main evils that arise from them 1. These sinful infirmities in themselves have a condemning power in them they deserve in justice no less then the curse of God and eternal damnation Papists and others may sleight these first motions and count them no sins S. Paul judges them damnable Sin is so strong a poyson that the least grain is deadly and the Gospel doth not make them no sins but makes them pardonable As God destroyed not the fiery Serpents but provided a cure and remedy against them in themselves damnable Against this evil consequent S. Paul finds a Consolation vers 1. There is no condemnation to them that are in Christ Iesus that State and Condition brings with it Pardon and Absolution 2. A second evil consequent from these infirmities is that Thraldome and Captivity and Vexation which these remainders of sin bring upon the soul of a Christian. Though he hath his pardon yet his shackles and his bolts are still upon him Though he be freed from the condemning power of these infirmities yet still he suffers encumbrance and vexation from them It is matter of great heaviness to the Saints that they are thus hindred and encumbred that they find such strivings and rebellions in themselves against the law of God that the flesh should resist and oppress the spirit that Hagar should insult over Sarah the bond-woman over the free that Ishmael should over-top Isaac that Esau in the womb of grace should struggle with Iacob that the house of Saul should still be quarrelling with the house of David But against this he comforts himself and others The law of the Spirit hath made us free from the law of sin ye are not in the flesh but in the Spirit vers 9. 3. A third evil is that these infirmities and remainders of sin have a malignant power to make us subject to the law of death Their very being in a Christian is the seed and original of mortality 1. Though sin be pardon'd by the death of Christ 2. Though the dominion and power of it be broken and subdued by the Spirit of Christ yet 3. As long as it remains in us in the least and lowest degree it makes us subject to the power of death Yet against this S. Paul finds a double comfort 1. This subjection to death is not total 't is but half a death the death of the body onely That indeed we are obnoxious to but the soul hath escaped free from the snares of death The body indeed is dead that is subject to death because of sin but the Spirit that is life because of righteousness vers 10. Our chiefest and best part the proper seat of misery or happiness that 's put into a state of spiritual and glorious immortality Fear not that that kills the body and can do no more It is not a total death 2. Even this bodily death to be undergone 't is not perpetual that 's a second comfort It hath a limit of time set to it Death shall not alwayes gnaw upon us in the grave The righteous shall have dominion over Death in the morning Our bodies in the holds of Death are Prisoners of Hope there will be an enlargement Death shall be swallowed up and abolish'd the Power and Spirit of God shall free these mortal bodies bring us like Peter asleep out of the dungeon If the Spirit of him that raised up Iesus from the dead dwell in you The Text then 't is the blessed Assurance and Evidence of a Christians happy Resurrection In it observe these four particulars 1. Is the Condition upon which it is promised and we may expect it If the Spirit of him that raised up Iesus from the dead dwell in you 2. Is the main Cause and Efficient of this our Resurrection 'T is he who raised up Christ from the dead 3. Is the Acting and Performing of it He shall quicken your mortal bodies 4. Is the Ground and Reason of it Because his Spirit dwells in you First for the Condition If. I call it a Condition and yet it carries a threefold force in it I. It hath the force of a Connexion it makes a Connexion with the former priviledges and comforts of a Christian. 1. No condemnation for sin vers 1. that 's one comfort 2. No dominion nor power nor absolute sway of sin that 's a second comfort 3. No total nor final nor utter destruction by sin Death is abolish'd that 's a third comfort It shews us a blessed concatenation and linck of a Christians priviledges Mercy it begins in Pardon and growes and diffuses it self in Grace and never
water springs the Son to the River and Stream that floweth from this Fountain the Holy Ghost to the Pool or Sea into which both Fountain and River doth run and flow All one in the substance yet distinctly apprehended by these resemblances 2. Saint Paul here names the Holy Ghost under this expression The Spirit of the Father as delighting to shew the consent and concurrence of the whole Trinity in the work and carriage of our salvation The Father Son Spirit all joyned in this great Work As in our creation Let us make so in our repair and recovery the power of the Father the wisdom of the Son the grace of the Holy Ghost all concurred in this work Thus Ephes. ii 18. Through the Son we have access by one Spirit to the Father The Son recommends us the Spirit conducts us and the Father receives us The gods of the Heathen when one favoured another opposed Mulciber in Trojam pro Troja stabat Apollo One was against Troy the other stood for it Our God Father Son and Holy Ghost all set themselves to atchieve our salvation 3. By this expression the Apostle would send us to the Well-head of all grace and teach us to whom to seek for the gift of the Spirit the original donor of it is God the Father Hence He is called The promise of the Father Acts i. 4. We had need be set right in this point S. Iames tells us we are subject to mistake Err not my dear children Every good and perfect gift comes from above from the Father of lights Iames i. 16. Lux à primo lucido Our Saviour appropriates it to the Father Luk. xi 11. Your heavenly Father shall give the Holy Ghost to them that ask him He hath abundance of spirit as Malachi speaks In all those diversities of endowments and operations that are in the Church 't is the same God that works all in all It must teach us to whom to have recourse even to this Fountain of holiness from whom it is communicated and conveyed to all that receive it That 's the first Reference 't is the Spirit of the Father 2 d. Then here is a second Reference to Christ in a miraculous operation The Spirit of him that raised Iesus from the dead God the Father he raised Christ by the Spirit from the dead The point is observable that the resurrection of Christ is in a specimanner attributed to the Father Acts ii 32. This Iesus hath God raised up and is by the right hand of God exalted and Acts iii. 26. God hath raised up his Son Iesus Indeed we find the Resurrection ascribed to all the three Persons 1. The Father he raised him up Him God raised up the third day Acts x. 40. 2. Christ he is the author of his own resurrection his Divinity was inseparably joyned to his Humanity united not onely to his living but also to his dead body and by virtue of that Union he raised himself He had power to lay down his life and power to take it up again Ioh. x. 18. As the Sun sets and rises by his own motion 3. The Holy Ghost raised up Christ 1 Pet. iii. 18. He was put to death in the flesh but was quickned by the Spirit So then all concurr yet here it is especially attributed to the Father for divers reasons 1. In general all actions of the Deity originally flow from the Father As in being so in all acting and working he is the first in order Hence it is that Christ ascribes all that he doth to his Father Iohn v. 19. The Son can do nothing of himself but what he sees the Father do for whatsoever things he doth these also doth the Son likewise The Father saith Christ gave him those works to do 2. The Father is said to raise Christ from the dead because the Father in a special manner is the fountain of Life As the Son is made known by the attribute of Wisdom the Holy Ghost by the attribute of Love so the Father is represented by the attribute of Life Christ calls him The living Father Iohn vi 57. 'T is his glorious Title The living God It was S. Peters confession Thou art the Son of the living God And this life the Father communicates to the Son Iohn v. 26. As the Father hath life in himself so hath he given to the Son to have life in himself This Paul makes an act of Gods Paternity to raise Christ. His resurrection was a second generation Acts xiii 33. Thou art my Son this day have I begotten thee If thou be the Son of God come down from the cross Why it is as good If thou be the Son of God rise up from the Grave 3. The Father is here said to raise up Christ His resurrection being the first step of his glorious exaltation it is ascribed to the Father rather then to himself desirous rather his Father should put the Garland of triumph upon his head then he himself assume it Thus the Scripture ascribes his Humiliation to himself his Exaltation to his Father Phil. ii 7. He made himself of no reputation he took upon him the form of a servant he humbled himself and became obedient wherefore God highly exalted him Usurping Adonijah steps of himself into his fathers Throne This is our ambition Shun the work but snatch the reward Solomon will be placed by his father anointed and advanced to the Throne by Davids appointment He that humbles himself shall be exalted active in his humiliation passive in his exaltation Thus Christ though he had power and authority to exalt himself it had been no robbery S. Paul tells us yet he observes this gracious Oeconomy makes his Father the approver of his obedience the accepter of his merits the rewarder of his passion the author of his exaltation 4. The Father is said to raise up Christ purposely as a ground of hope and assurance to us of our resurrection For us to hear that Christ is risen by his own immediate power weakness of Faith will object Christ was God too his Deity was united to his dead body it was easie for him to take up his life but we are nothing in our graves but weakness and corruption True but this Scripture ministers more comfort it tells us That Christs resurrection was perform'd by the Power and Spirit of the Father God reached out his hand to him and rais'd him up Here then is our comfort The same Spirit of God is communicable to us the same arm of Power may be reached out to us Look not upon thy weakness but look upon Gods strength He will employ the same Power for us which he did for Christ Ephes. i. 19. He will use the same exceeding great Power to us-ward that believe which he wrought in Christ when he raised him from the dead That 's the second Reference 3 d. Now follows the third gracious Relation and that is of the Spirit to us that is a Reference of
the hatred of the whole Kingdom was upon him he was a man whose life was imbitter'd with sorrows 'T is one blessed end and issue of afflictions they wean us from the desire of life Prosperity glues us to this life Afflictions loosen us O mors quà m amara How bitter is death when we are at ease O mors quà m jucunda How pleasant is it when we are in torments These minores mortes fit us for the great Death S. Paul's fightings with beasts at Ephesus made him willing to grapple with this When the soul of man finds no footing on outward things then it wishes it had the wings of a Dove that it might fly away and be at rest Happy afflictions that fit us for death 2. Grief for the miseries of the Church That goes nearer In private sufferings a Christian can be more contented when it goes well with the publick but if the Church lies under misery that makes an Elias to call for death Old Eli who digested well enough his private sorrow yet when the Ark was taken He fell off from the seat backward and he died The Saints are loth to see evil days to outlive the prosperity of Gods people The Lord shall make thee see Ierusalem in prosperity all thy days 3. Sensus impotentiae An apprehension of an inability to do any more good Elias was tired and wearied-out with the gain-sayings of Idolaters he had conflicted with their obstinacy Ahab is hardned Iezabel enraged Baal restored Gods Prophets are persecuted he sees no success of all his pains he is weary of his life As the soul in the body if it be hindred of action it forsakes the body presently so the spirit of Elias finding he could not prevail it desires to relinquish an ungrateful world and to retire to Heaven 4. Praegustus coeli The anticipation and feeling of those joyes of that rest and bliss whetts the appetite of Elias to desire possession and fruition of them If there be so much comfort in lumine Prophetiae how much more is there in lumine Gloriae If Mount Carmel and the Visions there be so ravishing what is Gods high and holy Mountain and those Revelations No question Saint Paul's rapture bred in him an high measure of heavenly-mindedness If the assistance of one Angel feeding the Prophet was so ravishing what will be the society of innumerable Angels If Communion with God upon Earth be so gladsome how unspeakable will Communion in Heaven be Si bonus es Domine animae quaerenti quanto magis invenienti These were the grounds and occasions of Elias his willingness to die But 3. What evidences of this willingness to die will appear in Gods children and what is the strength and power of it 1. It will appear in encouraging them against the forethoughts of death the thoughts of death are not ghastly to them Their frequent meditations and desires of it make them acquainted with it and familiar to them Nemo timet facere quod se novit benè didicisse Gerson 2. It will free them from dismayedness at the approach of death make them willing to entertain it Gods calling them to death they presently hear Non clamores tantum sed susurros divinos statim percipiunt The very beckning of Gods hand makes them hasten to him It was no more 'twixt Moses and God but Go up and die Thus Saint Paul tell him of bonds I care not for death saith he 3. It will bear them out in the conflict and onset of death Makes a Christian smile at the face of it How peaceably died Iacob Aaron Moses and Simeon As Saint Bernard of Christs yielding up the Ghost Quis tam facilè quando vult dormivit 4. It makes them triumph over the most tormenting and cruel deaths The three Nobles in Daniel slighted the furnace Martyrs kissed the stake they would not accept of deliverance like valiant Souldiers that are desirous to be put upon desperate Services That 's the first Optat Elias wishes to dye so willing is he to it II. Orat He makes his prayer that he may die That imports more 1. Prayer is a deliberate desire Sudden wishes vanish and die in us Many have some pangs of mortification and leaving the world as Balaam had but would be loth God should take them at their word like him in the Fable No Elias and a Saint goes further it is their deliberate wish All things considered they judg it best for them they exercise their hearts towards it waiting with Iob groaning with S. Paul begging with Simeon their dissolution 2. Prayer it is a religious desire a matter of devotion and holy supplication tendred to God framed into their prayer A natural man or a wicked man may have wishes to die and deliberations So had Achitophel and Iudas but they presented not these desires in prayers to God The Saints die like Ioab at the horns of the Altar by prayer sacrificing their lives to God like old Simeon brought by the Spirit into the Temple and there praying for death 3. Prayer it is a restrained desire Prayer extends the will but restrains the power He is willing to die Oh that I had wings like a Dove but is not the disposer of his life to part with it at pleasure Were our lives our own we need not beg leave of God to lay them aside His Petition 't is a real Confession that our time is in Gods hand not in our own We may be waiters and suiters and in desires hastners but not executioners of our own death As Gregory saith we must like Elias be in ore speluncae or in ostio Tabernaculi with Abraham ready to receive death not to hasten it to us In preparation we must hasten not in execution Our hastning must not prevent Gods coming Hastening to the coming of our Lord Iesus 2 Pet. iii. 12. not before his coming That 's the second Orat. III. Resignat Take away my life it is an act of resignation He directs and tenders and resigns it up to him and that upon divers Reasons 1. Ob jus dominii He yields up his life to God as the Lord of it No man lives to himself and no man dies to himself whether we live we live to the Lord whether we die we die to him whether therefore we live or die we are the Lords Rom. xiv 7. placed here in our stations The issues of life belong unto him We are not Masters of our time or life David served his time according to the counsel of God Old Simeon begs his dismission 2. Ob fidem depositi He commits his life to be kept in the hands of God The Saints in their death do not utterly relinquish and for ever depart with life but they depositate and intrust God with it Thus Tertullian Our life is in deposito apud Deum per fidelissimum sequestrem Dei hominum Iesum Christum Those things that I have committed to him he will keep Our lives
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
garments Renting of garments an usual and allowed Ceremony nay often exacted and required among the Jews Ier. xxâ—…vi 24. At the burning of the Book Iehoiakim and his Princes are charged That they rent not their garments Frequently it was practis'd in sign either of horror and detestation in case of Blasphemy of submission and humiliation upon any Calamity or as an evidence of sorrow and contrition and practice of Repentance And in this respect in the exercise and practice of Repentance we may conceive it either 1. As a real protestation and acknowledgment of our unworthiness by sin of the benefit and comfort of Apparel as fasting is a significant confession that our sins have made us unworthy of the least repast of a morsel of bread Or 2. As others will apprehend it As it is a voluntary stripping and laying our selves open to the stroaks and lashes of Gods wrath and vengeance As it was usual with the Lictores to rent off the clothes of notorious malefactours and we see it practis'd upon Paul and Silas Acts xvi 22. However let the intent and purpose be never so significant yet the Observation out of this negative prohibition is thus much That all outward ceremonious practice of Piety if divided and sever'd from inward Devotion 't is rejected of God without acceptance With the Superstitious Jew rent thy clothes the garments of thy body nay with the frantick Papist rent thy body the garment of thy soul they are both alike to my purpose yet if thy heart be free from compunction these outward Ceremonies though seemingly religious are to God abominable An hypocrite would these outsides of Piety and Devotion serve the turn would be a compleat Christian without exception In Repentance he can command his tongue by prayer and confession his face and countenance in heaviness and dâ—…jection his back with Ahab in wearing sackcloth his belly shall be afflicted with often fastings nay his eyes shall afford plenty of tears but his heart mean-while is as fat as brawn he is an utter stranger to a wounded spirit What is this but to deal with God as Michal with Saul When Saul requires David she sends him a Puppet stufft up with clothes As the Gibeonites with Ioshuah deluding him with worn shoes and ragged apparel in the habit of some travelling Pilgrims when they were borderers hard at hand hoping like Iacoâ—… to lurch away the blessing under the vizar of counterfeit garments At most if with the Patriarchs they can bring a garment rent in pieces and dipp'd in bloud their body lash'd and torn in penance Oh then Ioseph is dead the man surely is mortified Sub istis pietatis 〈◊〉 laâ—…et 〈◊〉 animus valde 〈◊〉 under these outsides and appearances of piety and mortification there harbours too often unsanctified worldly and carnal affections Not that outward Ceremonies and Appearances of our inward devotion are either superfluous or superstitious nay they are helpful and useful rather 1. By way of Expression As solemn Protestations in the face of the Church of that inward Disposition of our inner man 2. By way of Impression These outward signs of sorrow and remorse being duly considered reflect and work upon the heart and conscience as Anthony bringing out the bloudy garment of Câ—…sar inraged himself and his company against his Murderers Ceremonies if accompanied with the heart are useful and acceptable if divided from it sinful and abominable Outsides and Ceremonies they are not fructus but 〈◊〉 as leaves to the tree In infrugifera 〈◊〉 in frugiferâ—… maturitatem Leaves without fruit they bring a Curse Matth. xxi Leaves with fruit they ripen and help forward a seasonable maturity Ceremonies are Garments As Garments to a Body so 〈◊〉 Ceremonies to Religion Garments on a living body they 〈◊〉 and preserve the natural warmth put them on a dead body they never setch life And Ceremonies they help to cherish and increase devotion in a profane dead heart they cannot breed it These garments of religion upon an holy man they are like Christ's garments on his own holy Body they have a 〈◊〉 in them joyned with a profane heart they are Christ's garments on his crucifying Murderers Ceremonies are to Religion as the Body to the Soul A Body quickned and enlivened with the Soul t is comely and amiable and so are Ceremonies with inward Devotion most beautiful But if the soul be departed from the body it becomes presently ghastly and abominable The Lord loaths and rejects a dead carkass of outward Ceremonies without the soul and life of inward Sanctity Those cures prove healthy which are inward and remove the malady from the vital parts that 's dangerous and deadly which being outwardly applied onely smites it in again to the heart and spirits Contrition of the heart that heals inwardly outward Ceremonies Penance c. without the other it strikes and drives the disease inward Non sanat sed tegit doth not cure but heal and skin over our corruption That 's the first sense I observed As Garments are here Objectum solitarium as divided from heart and spirit so it is an absolute Prohibition Rent not your garments But Secondly Take them both together so 't is sensus comparativus rather your hearts then your garments by way of comparison And from this Exposition I deduce this Conclusion That the contrition and sorrow of the heart is more necessary and useful then any outward bodily affliction Repentance must rather work upon the heart then upon the body and outward man And that upon a double ground 1. Ratione majoris indigentiae The Heart needs it more 2. Ratione facilioriis consequentiae Outward Humiliation naturally follows upon inward Contrition 1. I say the Heart needs it more Deepest wounds must have speediest curing the wound of sin is deepest in the heart The body is but the weapon that gives this wound Membra sunt arma saith the Apostle and to inflict penance on the body for the sin of the soul 't is like those Mountebanks that lay the salve to the Weapon not to the Wound Membra sunt arma outward Members they are but the Weapons of Sin the Heart that is the chief Rebel and Plotter of Rebellion Rather stab thine Enemy then hack his Weapon Membra sunt arma the Members are but Weapons the Heart that is the chief Castle and Fortress of Sin 2 Cor. x. 4. Imaginations are called strong Holds The Victory is not ours till the Castle be taken The Body 1. Minùs peccat The Body even when it sins yet is not so sinful as the Heart and Spirit The Heart is the Fountain and Spring of Sin outward Transgressions are but Streams and Rivulets drained from that Head Every thing is more full and compleat in his Principle and Original Light in the Sun Heat in the fire is more intense and vehement then scattered abroad Cast the beam out of thine eye saith our Saviour Matth. vii 5. Oh! si trabs in oâ—…ulo strues in
means of this life there is a Worm of Corruption that will breed in them This uncertainty and failing in the Creature will appear to us in these three Particulars 1. In their production and breeding there is a great deal of uncertainty In the morning sow thy seed and in the evening with-hold not thine hand for thou knowest not whether shall prosper either this or that saith Salomon Ecclesiast xi 6. He who sowes sowes in hope upon adventure God gives it a body at his pleasure The dew of Heaven the influences of the Stars the lust and strength of the Soil all uncertainties to mans Providence Ye have sown much and bring in little saith God in Haggai chap. i. 6. Ye looked for twenty measure and there were but ten for fifty vessels and there were but twenty chap. 2. 16. A great uncertainty in their Production 2. There is a great deal of uncertainty and insufficiency in their use there may be a failing in that It is possible we may receive the fruits of the earth in plenty and abundance and yet come shoâ—…t of the comforts of them The Prophet tells us of Bread and of a Staff of Bread This Staff of Bread may be broken and then that supply of life is weak and impotent Levit. xxvi 26. When I have broken the Staff of your Bread then ye shall eat and not be satisfied There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bread and the Foison and nourishing strength in Bread We may have the first and yet miss of the second and so that creature will prove empty and insufficient to us And the reason is because the vigour and nourishing power of the creatures are not originally in them but by a voluntary derivation from God into them He is the Authour and Fountain of Life Thou sendest forth thy Spirit and they are quickned Psal. civ 30. It is in him that we live and move and have our being This strength and helpfulness in the creature it is but as a beam from the Sun intercept the Sun and the beam vanisheth It is as a branch from the root divide it from the root and the branch withereth It is but as a stream from the fountain seal up the fountain and the stream dries up Our Saviviour tells us Matth. iv 4. Man lives not by bread alone but by every word that proceedeth out of the mouth of God He must speak that word or our bread will not nourish us There is a threefold Word on which it doth depend 1. A Verbo ordinante He hath given an original Law and command to the creatures that they may nourish us 2. A Verbo sustentante These weak creatures must in their use be supported by the word of his Power or they cannot comfort us If he withdraws away his face they perish Psal. civ 29. 3. A Verbo benedicente That virtue that is in them will lye dead unable to put forth it self except his Blessing gives it an actual working to refresh and cherish us 'T is he who fills our hearts with food and gladness Acts xiv 17. Without which influence from God how poor and insufficient are all helps of nature As the Prophet Haggai expresses it Chap. i. 6. Ye eat but ye have not enough ye drink but ye are not filled with drink ye cloath you but there is none warm Of themselves they are poor beggerly elements empty husks their goodness is not inclosed in them The comfort they convey unto us 't is from an higher fountain That 's the second they may fail in their use 3. The very being and substance of these natural helps carry with it this condition That they are vanishing and fading 1. As creatures so there is a seed of decay and fading in them The most excellent and permanent creature of it self tends to nothing if not supported with the word of Gods Power Heb. i. 6. There is a Pondus Naturae and there must be Manutenentia Divina that must sustain it As S. Augustine speaks of man He is Terraefilius Nihili nepos the Earth was his Mother Nothing was his Grandfather As all creatures came out of Nothing so thither would they sink again and return to nothing 2. As sublunary creatures so by their natural composition they are subject to fading and corruption All things under the Moon are fading and transitory The heavens have a frame of perpetuity but these creatures that are the means of our lives they are full of variety uncertainty contrariety all grounds of corruption 3. Consider the creatures as living under Gods curse for the sin of man and so they are subject to a greater weakness and vanity Gods displeasure doth blast them suck out the strength and vigour of them and it brings upon them not only Adam's punishment not to yield us fruit without our labour but often times Cain's curse they are barren fruitless though we do labour As his Blessing can put a strange virtue and vivacity into them Daniel's Pulse was more nourishing then the King 's Dainties It made a little Meal in the barrel and Oyl in the cruse to yield plenty So on the contrary his Indignation consumes the strength and vigour of nature Master the tree that thou cursedst is presently withered See this in the Israelites they must needs have Quails and Dainties the most nourishing food he sent it them to the full but what saith David He sent leanness withall into their soul Psal. cvi 15. It never thrives with them He sent among his fat ones leanness Isa. x. 16. This vanishing weakness of the creatures should make us think what to reckon of our lives Such as the fewel is such must needs be the fire Straw and stubble yield but a sudden blaze and soon out again And if these succours and supports of life be thus vanishing and fading sure then Life it self is but a transitory thing no matter of consistence Weak materials make no strong buildings and vanishing meats breed but a vanishing life Our Saviour calls them but perishing meats Labour not for the meat that perisheth Iohn vi 27. And S. Paul sets out this condition both of meat and life 1 Cor. vi 13. Meats for the belly and the belly for meats but God shall destroy both it and them Whosoever drinks of this water shall thirst again Iohn iv 13. These outward helps may for a time refresh but not alwayes preserve and support our lives All these outward things they are but Consolatiunculae temporales as S. Augustine calls them petty transient comforts like the refreshings of Ionah's gourd but the shade of a few leaves and there is a worm at the root of it that will consume it presently So much of the first Extraction The creatures are weak and may fail us II. A second Extraction from the Text is When Scarcity and Want comes as a judgement from God and from his wrath and heavy displeasure then it is extreme and extraordinary and
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
gives over till it hath placed us in Glory 1. Here is the fat Calf kill'd for us the holy Lamb of God redeeming us from condemnation 2. Here is the Ring put upon our finger the Seal and Pledge of his Spirit and 3. Here is the choyce Robe of Glory and Immortality that we are invested with 'T is a Connexion II. It hath the use and force of an Illation But if He deduces and proves our Resurrection out of former antecedent principles and priviledges The raising and glorifying of our bodies 't is an appendix and deduction from some other things Our Resurrection is not so much a principle as a conclusion of Faith and it must be inferred not by an Enthymeme but by a Sorites it hangs not upon one principle but upon many Not conclude Praescivit ergo glorificavit but He hath redeemed he hath called he hath mortified and sanctified therefore he will raise us and at last glorifie us These assurances are not immediate and clear in themselves but are contained in their causes We must not presently affirm I shall be saved my body shall be raised but it must be lawfully concluded out of warrantable grounds If I be justified If I be sanctified If the Spirit of God dwell in me make sure of these these are Evidences and Arguments and Pledges of our Resurrection That 's the second it hath the force of an Illation III. It hath the force of a Caution and necessary Proviso And so it makes our Resurrection conditional But how can that be 1. Our Resurrection 't is absolute and necessary ex exigentia Iustitiâ—… 't is appointed for all men to come to Iudgment Heb. ix The Resurrection shall bring the prisoners from the Jayl to the Bar. True and yet it is conditional That there shall be a Resurrection 't is grounded on Gods Justice but the resurrection to Life that 's capable of a limitation and condition If I may attain to the resurrection of the dead saith S. Paul Phil. iii. 11. That there shall be an Assizes and Jayl-delivery is settled by Law but how the prisoners shall speed whether pardon'd or condemned there is hazard in that On Pharaâ—…h's Birth-day both Butler and Baker shall come out of Prison but whether to Advancement or Execution is not so certain But then 2. This resurrection to Life hath a certainty in it Gods purpose hath determin'd it Christs merits have purchased it True and yet it is conditional Not any promise or mercy on Gods part but supposes and requires conditions on ours We cannot immediately from Gods purpose or Christs merits leap into heaven but there are pre-requisite conditions and subordinate means for our actual fruition I strive if by any means I may attain to the Resurrection Phil. iii. The ladder to heaven hath many staffs and steps and degrees many Iffs and Conditions to be observed 3. Our Resurrection 't is Articulus Fidei a fundamental Article of our Faith and yet limited with an If. Though in it self never so infallible yet a personal and comfortable apprehension for our selves depends on Condition Let our Resurrection be never so certain in it self yet extra studium Sanctitatis 't is not certain to us Without Holiness no man shall see God Heb. xii He that hath this Hope purifies himself as he is pure 1 Ioh. iii. So then for conceiving of this condition we will take of it a double Consideration 1. Let us consider it in the several Particulars 2. Then in the Summary drift and purpose of it I. Take it asunder into Particulars If the Spirit of him that raised up Iesus from the dead dwell in you Here we have a description of the Holy-Ghost by a three-fold Reference 1. In reference to God the Father so he is called The Spirit of Him that is of God the Father The Holy-Ghost is the Spirit of the Father 2. The Holy-Ghost is described with reference to Christ as it was the Spirit of the Father raising Christ from the dead 3. He is described in reference to us by a gracious habitude and relation to us he is said to dwell in us 1. Here is a blessed relation he is the Spirit of the Father 2. Here is a glorious operation He raised up Iesus from the dead 3. Here is a gracious Possession He dwelleth in us 1 rst Look upon the first Reference the Holy Ghost is here called The Spirit of the Father These relations in the sacred Trinity are incomprehensible He dwells in the thick darkness Sanctius reverentius haec creduntur quà m discutiuntur 'T is safer to meditate on the gracious relations of God to us then of those mysterious relations within himself The light in the air is easier seen then the body of the Sun Briefly therefore the Holy Ghost is both the Spirit of the Father and of the Son proceeds alike from both of them The denial of this truth by the Greek Church caused that great Schism 'twixt the Eastern and Western Churches and if we will believe Bellarmine this errour was remarkably punished by God the City of Constantinople being on the Feast-day dedicated to the Holy Ghost sackt and overthrown However the Christian faith acknowledges the Holy Ghost to be the Spirit of the Father and the Spirit of the Son Sometimes he is called the Spirit of the Father Iohn xv 26. He is called the Spirit of truth which proceeds from the Father Luke xxiv 19. The same Spirit is called The promise of the Father Both in procession and in mission his being and his sending come both from the Father Again sometimes he is called and that in truth and propriety of speech the Spirit of the Son Rom. viii 9. If any man have not the Spirit of Christ he is none of his Gal. iv 6. God hath sent forth the Spirit of his Son into your hearts As the Spirit is the promise of the Father so likewise he is the promise of the Son Iohn xvi He promised to send them the Holy Ghost the Comforter This procession from the Son was sweetly and aptly represented by that outward Sign and Ceremony which Christ used in giving the Holy Ghost Iohn xx 22. He breathed on them and said unto them Receive the Holy Ghost Spiratio 't is ab intra it shewed the Spirit proceeded from him The Apostles they gave the Holy Ghost but not spirando it proceeded not from them Christ gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil speaks he by authority they ministerially S. Paul expresses it Gal. iii. 5. They ministered to them the Spirit The Holy Ghost then being the Spirit of the Son as well as of the Father why then is he here called the Spirit of the Father 1. Quia pater fons Deitatis the Father is the fountain and original of the Deity and doth communicate it both to the Son and to the Spirit Hence Divines compare the Father to the Fountain from whence the
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. 〈◊〉 〈◊〉 〈◊〉
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
that were in the Old That as the motion of the Sun makes the shadow sometimes before the body sometimes after it so the divers dispensations of God make these Shadows sometimes useful before the Messiah by way of prefiguration sometimes after the body by way of after-remembrance and representation In particular Those two glorious mysteries of our Faith Christs Ascention and his Donation of the Spirit the one lately Celebrated the other the subject of this day's Solemnity they were lively prefigured in the Prophet Elijah Christs Ascension was typified in Elijah's Fiery-Chariot The gift of the Holy-Ghost was typified in this gift and Grant that is made to Elisha The doubling the spirit of Elijah upon him That was upon Elisha The Spirit of Christ upon his Disciples The Text 't is a relation of the settling the gift and spirit of Prophesie upon Elisha And it is conferred upon him not suddenly and unexpectedly but by the interposition of some mutual entercourse betwixt the Prophet and Elisha This entercourse stands upon two parts 1. Elijahs gracious proffer Ask what I shall do for thee before I be taken away from thee 2. Elisha's wise and religious desire I pray thee let a double portion of thy spirit be upon me First In Elijah's proffer there are two things 1. The Substance of the Motion Ask what I shall do for thee 2. The Circumstance of Time and so the Opportunity of it Before I be taken away from thee I. For the Substance of Elijah's proffer In it these four particulars are remarkable 1. The forwardness and freeness of it 'T is a preventing offer Elijah stayes not till Elisha sues to him but prevents him and makes the Motion first and freely invites him to enjoy a blessing from him True Charity and desire of doing good stayes not for entreaties expects not importunity but freely offers it self and begins first Thus Isaac called his son to bless him unsought-to Thus Christ called Matthew who never look'd after him bids himself to Zacheus As the Prophet bids the Widow borrow vessels of her neighbours to pour Oyl into so Charity borrows and begs of others to receive the communion of those graces with which she is furnished Elisha's first calling was a preventing favour now his second calling 't is by prevention Christian Charity is not like a dry and deep Pump that must be often pumped before it sends out water but like a full Fountain flowing over and streaming to all about it T is S. Chrysostoms observation of S. Pauls readiness to the Macedonians it must be an express revelation that must forbid him to preach in Asia and Bithynia They who are of Elijahs and S. Pauls spirit expect nothing but the opportunities and advantages of communicating their goodness Acts xvi That 's the first the freeness of it 2. A second thing observable is the fulness and largeness of this his Offer Ask what thou wilt The Popish Saints are limited to some sorts of blessing wherein they may prevail Such a Saint he can pleasure thee in thy health such an one is for such a disease such an one can bestow such a favour Here is a Favourite of heaven can speed any suit procure any favour or blessing that is fitting for thee What cannot the prayer of an Elijah obtain He can open and shut heaven bring down Fire or Water as S. Iames speaks of him Am I God to kill and make alive that this man doth send to me said the King of Israel to those that were sent to him from Syria 2 Kings v. But what saith Elisha Let him come now to me and he shall know that there is a Prophet in Israel God hath given a kind of Omnipotency to the prayers of his Saints The King can deny you nothing Prayer is a key that opens all Gods Store-houses And he gives this key to his Saints and Children Happy they who enjoy the society of such an Elias But thrice happy they who have the spirit of Elijah who can be agents for themselves and all who seek to them But I demand Was it safe to make such an unlimited offer to Elisha To trust him with such an unbounded wish to ask what he would I answer We must conceive this large and liberal proffer is bounded and circumscribed with these limitations 1. The Caveat of lawful Conditions and matter of Expediency God never gives us so ample a power to ask what we will but straitens it up with these proviso s If lawful If useful If absolutely necessary If agreeable to his Will If serviceable to his Glory Observe these Proviso's and ask what thou wilt Solomon in 1 Kings ii 21. bids Bathsheba Ask on my mother for I will not say thee nay But yet her unadvised petition was justly denied her If we ask things agreeable to his will we know he heareth us 1 Iohn v. 14. Then God saith as to the woman of Canaan Matth. xv 28. Be it unto thee even as thou wilt 2. A second limitation is Congruitas vocationis If Elisha means to speed it must be a Suit answerable and fitting to his State and Calling Elisha was a Prophet let him ask what befits a Prophet to ask and he shall not return empty The mother of Zebedees sons sped not in her request to Christ. Why Her suit in general might be lawful but it agreed not with them to ask such favours Ye know not what ye ask Are ye able to drink of the Cup that I shall drink of and to be baptized with the baptism that I am to be baptized with Matth. xx 22. So Ieremy to Baruch Seekest thou great things for thy self Seek them not Ier. xlv 5. 3. A third limitation is Idonietas personâ—… 〈◊〉 Ask what is fit for Elijah to grant thee Dost thou meet with a Prophet Ask the proper gift of a Prophet We must learn the art of making the best improvement of the Saints of God to share in those excellencies wherewith God hath furnished them As Christ saith to the woman of Samaria If thou knewest the gift of God and who it is that saith unto thee Give me to drink thou wouldest have asked of him and he would have given thee Living water As S. Peter said to the lame man Silver and gold have I none but such as I have I give thee In the name of Iesus Christ of Nazareth Rise up and walk Actâ—… iii. 6. Thus where the Apostles or Christ came they brought out their sick and their blind and their dumb and their deaf Dost thou gain the opportunities of an Elijah 〈◊〉 Ask that which is proper to an Elijah to grant When one said to Christ Master speak to my brother that he divide the Inheritance with me He said unto him Man Who made me a Iudge or a Divider ever you 4. A fourth limitation that warrants this Offer is Intima directio That Spirit that directed him to offer would direct Elisha to ask We know not what we should pray
him and now long since dead before the day of Judgment Christ by his divine knowledge understood well enough that these men should die long before the end of the world and yet he judged not this Caveat unseasonable for those times and men and bids them take heed to themselves lest that day surprize them Admit this day overtook them not de facto yet de possibili and for ought they knew it might have teached them and laid hold on them We are to judge of these events not by enquiring into Gods secret Decree but according to the order and likelihood of causes The general spreadth and ripeness of sin when the Regions look white non tantum albae ad messem sed aridae ad ignem Bern. not like ripe corn ready to be reaped but like drie stubble fit to be burned when the Harvest looks ready for the Sickle when all flesh hath corrupted their ways 't is time then Lord to lay to thine hand We must meditate upon that day Secundum exigentiam justitiae not secundum exigentiam decreti His Justice may now hasten it though his patience delays it and his secret purpose hath set to it a longer date Saint Paul speaks diversly of this day sometimes he sets it forward and sometimes backward both to great purpose 1. To those that would needs be calculating and foretelling that day in a curious ungrounded speculation to them he sets it backward folds it up in obscurity 2 Thes. ii 1 2. I beseech you brethren by the coming of our Lord Iesus Christ that ye be not troubled by spirit or by word or by letter as from us as if the day of Christ were at hand as you love that day so patiently wait for it do not imagine it is now upon coming There is his Caveat against a curious ungrounded calculation But then 2. To quicken up our care and preparation he seems to hasten that day and to set it forward See how he speaks of himself as if he look'd for that day while he continued in the body 1 Thes. iv We that are alive and remain to the coming of the Lord. St. Paul put himself into the thoughts of seeing Christ coming as S. Hierom thought he heard the sound of the last trumpet every day in his ears Ey this thought and expectation of it every day 1. It is Sancta cogitatio Oh how will it damp our lusts quicken our piety keep our hearts in awe 2. It is Tuta cogitatio It is the safest way to expect him too soon then too late and so to be surrprized ere we be aware He that said My Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defers his coming you know how it went with him 3. It is Officiosa cogitatio He purposely conceals it that we may always expect it Christians must be adversitores Servants appointed to meet their Master whensoever he cometh 4. It is Vera cogitatio in the equivalence The day of thy death it is the day of thy judgment then thy doom is past upon thee It is all one for thee whether thy trial be at the Quarter-Sessions or be put off to the Grand Assizes To conclude this point of the fixed time of Christs coming to Judgment S. Aug. makes the best resolution and he lays it down in three assertions 1. Qui dicit citiùs venturum He that saith the Lord will come speedily he speaks most comfortably Even so come Lord Iesus come quickly 2. Qui dicit tardius venturum He that saith it will be long ere he cometh he in some sense speaks more warily but 3. He who saith he knows not the certain time of his coming but believes it firmly desires it earnestly expects it most watchfully he speaks most soberly That is the second Vobis vivis praesentibus 3. Vobis discipulis credentibus You that are my Disciples and Believers holy and sanctified men though justified and so passed from death to life yet for all that take heed to your selves this Caveat concerns you 1. Dies The day of Judgment concerns you And that not onely the hopes and comforts of that day but the dread and terrour of it must deeply afflict you Nullus intrepidus vadit ad judicium Domini habens conscientiam peccatorum Hier. Lib. 2. contra Pelagian The Saints of God are to consider and lay to heart not onely the Promises of God but his Comminations and Threatnings also Not onely the hope of Heaven but the fear of Hell also must have its work on them S. Paul reminds himself and other Christians of that dreadful Day We must all appear before the Iudgment-seat of Christ Rom. xiv 10. And Heb. xii Our God is a consuming fire Thus holy Iob kept himself in awe Destruction from God was a terrour to me Iob xxxi 23. The thought of that day made him afraid Moses at the giving of the Law said I exceedingly fear and quake How should we tremble at the day of reckoning for the breaches of this Law 2. Morbus The danger of the distemper concerns them they may fall into this disease Christ forewarns them of gravedo cordis the surcharge of the heart Snares and Temptations may surprise them if they look not to it Consider thy self saith Saint Paul speaking to the spiritual man lest thou also be tempted Many a good Christian hath slumbred securely and fallen into these sins that Christ gives warning of if that day had then surprised them it had been woe with them Noah Lot David how were they surcharged with the distemper of these sins Warnings and Caveats and earnest Exhortations they are not unuseful or unseasonable to the most holy men They are in tuto as long as they are in cauto no longer safe then they are circumspect The safety of a Christian from sin it is like the safety of men in a Ship not like the safety of men on the Shore Let the Ship be never so strong if the Mariners slumber and sleep watch not carefully they may dash upon a Rock 3. The mischief and miscarriage concerns them if they look not to it That day may come upon them unawares and the sad sequels of it The best Christians are liable to these surprisals and so stand in need of these comminations Rom. viii Though S. Paul assures the true believers that There is no condemnation to them that are in Christ Iesus yet he thought it necessary to add this Caveat Vers. 13. If ye live after the flesh ye shall die The Promises of Heaven and the Assurance of it they hold onely in studio praxi bonorum operum Hold on in the track of piety and then lay hold on the Promises But if thou turnest aside into the ways of iniquity the threatnings then will lay hold on thee and the day of Judgment will prove dismal to thee Now follows III. The greatness and strictness of this heed and caution to be used that is expressed in this busie and watchful word of circumspection
but Cain brought his Offering to the Lord And 2. It was Cultus legitimus such a worship as was prescribed no superstitious worship invented by themselves but taught by Revelation received by Prophetical Instruction such as we see God allowed by after-approbation These brethren were not like Aaron's sons Nadab and Abihu they offer no strange fire to God but proceed by rule and direction This way of worship Abel learn'd it from Adam Adam he was taught it of God and taught it his children saith Pererius Inventions of Gods Worship are but Superstitions That God is to be worshipped even Nature teaches us but how he is to be worshipped He alone must direct us As Moses said to Pharaoh Exod. x. 26. We know not with what we must serve the Lord till we come thither and he teach us Indeed the times when Cain and Abel offered were Primitive Times the Form of Religion was not yet degenerate and corrupted Idolatry and the setting up of false Gods and false Worship were not yet crept into the Church It is the dignity of true Religion it hath the Precedency of all before Idolatry and Superstition Idolatry is a post-natus to Religion of an after-birth The Field was first sown with good Seed the envious man came afterwards and sowed his Tares Matth. xiii Idolatry it is a Super-semination Id verum quod prius id falsum adulterinum quod posterius Tertul. True Religion hath the Birth-right pleads Prescription before all false Worships Christ in his Reformation brings the Jews back to that which was first Abinitio non fuit sic checks all Superstitions with this Exception It was not so from the beginning It is our Plea Where was Invocation of Saints and Angels or Worship of Images Did Moses or Abraham or Abel so worship No it was the malice of Satan that sowed these Tares foisted in these Corruptions Purposely God kept Religion untainted in the beginning of the World Though a deluge of other sins brake early into the World Cruelty and Lust and Violent Oppression yet Idolatry was kept out that the very novelty of it might make it suspected 3. A third thing observable in this Worship of Cain and Abel is Unitas Cultus their joynt brotherly consent and unity in their worship of God As they were twins in their birth so as twins they joyn hand in hand to compass Gods Altar We read not of an Altar that Cain erected and another that Abel set up apart for himself but as they were of the same family and natural fraternity so they joyn as Members of the same Church as pertaining to the same Altar The Jews conceive it was all one place where Adam sacrificed and now his Sons and after Noah Though they go too far when they say it was where Abraham sacrificed Isaac and after David sacrificed and where after Solomon built the Temple and erected the Altar Surely Concord in the Worship of God 't is most necessary and comely Without these two Truth and Unity God accepts no service Truth and Peace are the Supports of Religion Thus S. Peter forbidding discord and commending to Christians domestick peace presses this reason for it That your prayers be not hindred 1 Pet. iii. 7. Discord breeds Distraction in holy duties Quarrelling and Contention it is the bane of Devotion See how uncomely was Aaron and Miriam's quarrelling with Moses Num. xii What Disturbance did it breed in the publick affairs of the people of Israel It hindred their Progress into the Land of Canaan and set it back 'T is said the people journied not till Miriam was brought in again and the breach made up again So on the contrary what a gracious promise doth Christ make to Prayers made in the spirit of Unity Matth. xviii 19. If two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven These two Brothers here they came in Unity They had one God one Altar one kind of Service by Sacrifice one Time too and no doubt they came in one Affection the grudge grew afterwards See with how many bonds S. Paul labours to continue Christians together in an holy Concord Eph. iv 5. There is one Lord one faith one baptism one God and Father of all one body one spirit one hope of our calling therefore keep the unity of the spirit in the bond of peace Christians must say We are all one mans children Our cognizance is Love and Unity and Concord The quarrels and contentions that did arise amongst Christians 't was a great hinderance to the Conversion of the Gentiles When they could not answer the Christians Arguments then they objected the Contentions of Christians that they could not agree amongst themselves Hoc est Opprobrium Gentium saith S. Augustine Non consentitis The Gentiles cast that in their teeth that there was not Concord and Unity amongst them That 's the third 4. A fourth thing observable in these two brethrens Worship of God it was Cultus cum sumptu They did not put off God with empty shews but they are at charge here in the worship of God they can be content to be at cost in honouring of him according to their state and condition Cain he is an husbandman he brings of the fruit of the ground to honour God with a Sacrifice of Corn. Abel he is a Shepherd he brings his Offering of the Herd and Flock Nature it self teacheth us this Truth If there be a God then sure he must be worshipped and that worship must be maintained though with cost and charges 'T is a spice of Atheism to say as Pharaoh did Go ye your selves and worship God but let your flocks alone as S. Augustine complains of the wealthy men in his time they would be rich at Home but poor at Church they would leave their purses at home that they might not be at charge for any Church-contribution Leave your flocks behind you No saith Moses we must have them with us Of them we must offer a sacrifice to our God This Solomon commands us Honour God with thy substance and the first-fruits of thine encrease Prov. iii. 9. And he learnt it of his father David he chose to be at cost in serving of God 2 Sam. xxiv 24. I will not serve the Lord with that which cost me nothing Thus doing we honour our God ey and we honour our selves and our substance too The Jews knew how to prevail with Christ for the good Centurion He loves our Nation nay he loves our Religion and hath built us a Synagogue As Origen discoursing of the liberal Contribution for the erecting of the Tabernacle Quam gloriosum erit saith he How great an honour is it that it shall be said This mans Gold made the Ark This mans Silver made the Pillars and Sockets for them This mans Wealth furnisht the Tabernacle And it is also an honour to our wealth to be thus employed
à cogitationibus meis saith the devout Father Free me and purge me from my sinful cogitations 4. The Law of God is operative not a dead letter but hath an active power to work upon the heart Verbum Dei non est opus sed operans saith S. Ambrose The Spirit of God goes along with it and makes it quick and powerful and sharp and mighty in operation Heb. iii. As in the frame of a mans body under every vein there runs an artery full of spirits so under every vein of Truth in the Scripture there is an artery of Spirit quickning searching discovering citing condemning This discovers the ground of that aversness that is in most men from this blessed Word Why can any other discourses find entertainment rather then this Why It breeds trouble and perplexity It discovers my sin It affrights my conscience makes me out of love with my self and appear ugly These Spectacles are too true for my false eyes Ahab cannot endure to talk with Micaiah nor meet with Elijah they never speak good unto him The generalities of Scripture we can like well enough but when it comes near and begins to close with us we fling away from it Amant veritatem lucentem oderunt redarguentem saith S. Ambrose And that 's the first Consideration Quae occasio Secondly A second Consideration of this perplexity in David is Quae conditio What is the nature and purpose of it And we see it express'd in a vehement and passionate question Quis intelligit Who understands his errours And it may be resolved into these three Expressions 1. It is Vox ignorantis It is the speech of a man who confesses his ignorance he knows not his errours 2. It is Vox admirantis It is the speech of him who sees many errours in himself and suspects more and is astonished at the Consideration of them 3. It is Vox gementis He utters his thoughts with a sighing Accâ—…unt and groans within himself at the sense of them First It is Vox ignorantis He knows not his errours and then it implyes this Observation That the perfect discovery of the errours of our lives is a thing most hard and even impossible The truth of this Observation will appear in these Particulars 1. In the Strength of Davids Affection 2. In the Matter of it 3. In the Grounds 4. In the Consequences 5. In the Uses to be made of it I. The Strength of it David propounds it not by way of bare assertion onely No man can know them but by way of question and that is a form of greater Emphasis and Impression And then he propounds this question not onely to himself or in his own name but puts the question to any let him be what he will yet he must fall short he cannot know them Who can 1. Quis in lege intelligentissimus Let him be never so cunning and skilfull in the Law of God the greatest Rabbi that ever was a second Ezra an exact Scribe in the Law of his God though with Ezekiel and S. Iohn he hath swallowed the Book yet he may run into the commission of some errours that he is not aware of Even the High-Priest himself was to offer for his own ignorances and infirmities Heb. v. â—…ta nihil est in hominibus tutum ne Pontifex quidem saith Origen 2. Quis in conversatione cautissimus Who though never so accurate and watchfull in his conversation can know all his errours Let him keep never so strict a watch over his own heart yet soâ—…e sin will escape him In many things we offend all saith S. Iames Chap. iii. 2. He saith not In many things some of us offend or in a few things all of us offend but in many things we offend all They who are all clean had need wash their feet saith our Saviour To which S. Bernard alluding gives this warning that though we choose our way and pick our path and so avoid mire and dirt yet In bono itinere pulverem colliges in the fairest and cleanest way our feet will gather soil some errours will be committed 3. Quis in examine conscientiae diligentissimus Who though never so frequent and diligent in examining and revising his conscience who ever so communed with his heart and so search'd out his spirit that no sin lay undiscovered They who have daily practised this work of Repentance and have kept a privie watch and search in their hearts are yet fain to return an Ignoramus and though not conscious to themselves of any sin unrepented of yet to make all sure will beg pardon of God for unknown transgressions As men not guilty of any breach of Law to their own knowledge will obtain a general pardon of the King to prevent the worst That 's the first the strength of this Assertion Who doth understand c. II. The matter of this Question Who understands his errors Take it in three Particulars 1. Quis intelligit naturam errorum Who understands the nature of all his actions whether they be erroneous yea or no whether that which he doth be warrantable and good or otherwise Indeed for the main Capital duties those Principia practica and heads of morality and those likewise that are of the nearest and most evident proximity unto them he is hardly a Christian who knows not them but for many particular Cases and Questions of conscience incident to the life of man who can resolve them Some actions indeed are notoriously evil sins of the first magnitude the light of nature reproves them Some of weaker evidence sins of infirmity some not discerned nor known sins of ignorance and incogitancie See them represented in three Parables Luke xv The lost Son The lost Sheep The lost Groat Art thou not as the lost Son Dost thou not break away from God by wilfull rebellion Yet thou mayst be as the lost Sheep and stray away from thy God by a sin of infirmity If not so yet Who hath not been as the lost Groat and his action hath slipt away out of his hand betwixt his fingers as it were by ignorance and incogitancie 2. Quis intelligit numerum errorum Who ever yet kept such a carefull account in his conscience as to register and book down the just number of his sins David who had not sinn'd so frequently as we have done yet when he surveys the number of his sins he gives up this account They are more in number then the hairs of my head mine heart hath failed me to see the swarms and numbers of them Upon which place Saint Augustine devoutly meditates Capilli minuti sunt sed multi saith he David had little sins like as hairs but yet multiplying and increasing as the hairs of his head Thus S. Bernard counsels us In our addresses to God to consider whether we can meet with him with ten thousand sins repented of who comes against us with twenty thousand sins that we never thought of 3. Quis intelligit
branches it self into manifold members so here is multiplicitas donorum the Spirit diffuses it self into manifold gifts Effundam Spiritum meum not a drop or two but a plentiful showre of all kind of graces here are healings languages miracles and all comprised in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kind of graces That 's the first Varietas donorum Plenty and variety 2. A second thing remarkable in the body is disparitas membrorum all are not alike useful none equally beautiful so here is disparitas donorum This holy body herein is like to that abominable image in Daniel The arms of silver the thighs of brass the legs of clay and mean composure The graces of the Spirit though none are superfluous yet some are more useful and of special Improvement That 's included in the other branch of my Text in this Comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the second choice and disparity 3. A third thing in the body is Excellentia unius membri some one hath the preheminenoy above the rest is more vital and useful more beautiful and comely like that Head of gold Dan. ii 32. So here is Excellentia doni that 's in the first and chiefest branch of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Paul preferrs Charity before Faith and Hope and all other Graces That 's the third thing observable Preheminence and Excellency The Words are the Apostle's direction for a fitting enablement to the work of the Ministery and it consists upon three Particulars 1. Here are tria objecta the Apostle propounds and commends to them three Objects 1. Charity 2. Spiritual Gifts 3. Prophecy 2. Here are tres actus three acts he preswades them to tending to these objects 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Prosecution 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An act of Emulation The next is implied in 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that is Eligite an act of Choice and Election 3. Here are tres gradus he orders them into three degrees answerable to their true worth and opposite to the erroneous esteem of these Corinthians Amongst these three Charity Spiritual Gifts Prophecy they did set the chiefest price and most doted upon the least profitable Miracles and Languages All would speak Tongues and work Miracles but little account was made of Prophecy Like those Sons of Sceva Acts xix they would work miracles themselves leave preaching to others We adjure you by Iesus whom Paul preacheth And even those who did prophesie did it in strife and much contention puffing up themselves not building up others All their gifts were void of Charity no thought had of that The Apostle inverts this order like the Master of the Feast Luke xiv displaces those that had got the highest room preferrs the lowest sets Charity in the first place Follow after Charity next after it preferrs Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaves the third and last room to Tongues and languages Thus as Christ in the raising of Iairus his daughter to life so S. Paul at Corinth in the converting of a sinner 1. He puts out the Minstrels an unlikely means to recover life again displaces Languages which S. Paul Vers. 7. compares to Minstrels a dead sound of piping and harping Then 2. He brings in Prophecy that is a quickning word like Christs word to the Damosel that fetches her to life again Then 3. He brings in Charity like the Parents of the Damosel to feed and nourish her that feeds and maintains and strengthens her Come we to the First Object Charity that is the principal and the chiefest Grace and the Observation hence is briefly this that Charity and Compassion to the Church of Christ above all other graces is a principal gift required in a Minister Look upon Aaron the High Priest in his holy attire and then ask David the morality of all that Ceremony As the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garment Psal. cxxxiii 2. without which it was death to serve in the Temple so comely and necessary in the office of a Minister is charity and compassion to the Church of God S. Paul preferrs it before faith and hope and all other graces Though not for personal and private use yet for service and benefit to the Church of God it exceeds them all 'T is a fundamental preparative and disposition for all other graces and enablements and that in these three respects 1. Ut habeat It fits and enables him for the receipt and obtaining of them In this case it is with the working of the Spirit as with his Being As naturally he proceeds per modum amoris so graciously he inspires and sanctifies per modum charitatis Multa remissa many sins forgiven because she loved much and so multa concessa many graces infused if we love much This was represented in the first effusion of the Holy Ghost The Apostles were in one house and in one mind in a charitable union and then they received those cloven tongues Of which S. Aug. speaks alluding to those two descents of the Holy Ghost they had first Spiritum unitum in columba before divisum in linguis He descended in the appearance of a Dove the Emblem of Charity after that In linguis divisis in tongues and languages They were together in one mind and in one house combined in charity As Origen observs of Iob's children Mark saith he their charitable affection Satan could sooner kill them all together then by any breach of love make them fall out and live asunder This Chrysostom notes in S. Paul's Conversion and Call to the Ministery God observed his zealous affection to the Synagogue how strongly he loved his Mother-Church Christ would especially gain him to his service As a Captain who sees in his enemies Camp a valiant and resolute Souldier for the good of his Country labours by all means to work him on his side and furnishes him with his choisest armour so God calls S. Paul and enables him with his richest graces That 's the first thing observable Ut habeat it fits and enables him for all other graces 2. Ut Ecclesiae habeat When they are infused Charity stirrs them up and improves them to the use and advantage of the Church of Christ. Other gifts without charity rest in the person into whom they are infused charity disperses and conveys them to others See this express'd in S. Paul's Similitude The whole body is compacted by that which every joynt supplies and makes an increase of the body unto the edifying of it self in love Other graces without charity as meat received into the body without the natural warmth lies clogging the stomach but Charity like the vital heat concocts and conveys them to every member it makes a supply to every part Eph. iv 16. That 's the reason that of all other graces God requires our charity to be bestowed on his Church
us down Thus Iacob after his wrestling with God was lamed We must have this Treasure in earthen vessels that the excellency of the Power may be seen to be of God and not of us 2 Cor. iv 7. II. Consider it in respect of Themselves what occasion'd this terror in them It is strange the Apostles should be thus affrighted 1. They were Sancti If they had been wicked and profane men it had been no marvel For Balaam and such as he to tremble that 's no wonder but for these holy men to be thus dismayed is much 2. They were in a warrantable and holy action yet are they affrighted For men to be surprised with horror in an unwarrantable profane action that 's no marvel as Balthazar in his Cups to be struck with astonishment and Cain at the murthering of his brother But these were in a lawful action and yet affrighted 3. They were in Praesentia Christi Indeed to be left to ourselves and to see nothing but terrors on Gods part there is some cause of fear but to be so near a Sanctuary and yet to tremble 4. They had Visiones laetas exhilarantes were made partakers of Visions full of comfort and joy To see Christ in Glory and to enjoy a sweet society with the Saints and yet to be in fear No marvel if the presence of an angry God and some dreadful Visions should terrifie 5. They heard Vocem Pacificam that God in Christ was well pleased with them yet they tremble Indeed to hear the thundrings of the Law that 's terrible but here was Vox Evangelii here were Harpers harping with their Harps Rev. xiv 2. What should be the reason that notwithstanding all these hints of comfort and assurance that yet they fear See the grounds of this in these three Observations 1. These holy men though Saints yet they carry about them the conscience of sin a secret guiltiness and that now awakens and troubles them The best of us carry about us the remainders of our father Adam his guiltiness his fears I heard thy voyce in the garden and I was afraid and I hid my self Gen. iii. 10. Adam in his Innocency was voyd of this fear be enjoyed a sweet Communion with God but since the best of us have many secret accusations and niblings of conscience that will perplex and annoy us 2. The Voyce and Presence and Approach of God will awaken this guiltiness of our conscience His Presence darts in a light unto us that makes sin appear that discovers to us our secret and concealed sins Indeed the Saints conversing with men seem to themselves and others unreprovable So S. Paul is not conscious to himself of any thing But he that judges me is the Lord 1 Cor. iv 4. He knew not Concupiscence to be sin till the Law passed upon him The light of a Candle doth not discover that which the light of the Sun doth 3. This conscience thus awaken'd strikes us with fear and astonishment Oh if the Lyon roar the beasts tremble Then Iob abhorrs himself in dust and ashes as a bad servant trembles when he sees his Master So Esay Wo is me I am undone for mine eyes have seen the King the Lord of Hosts Isa. vi 5. Thus S. Peter Lord depart from me for I am a sinful man Luk. v. 8. To strengthen us against these fears 1. Get strength of Faith Weak Faith will shrink Why did ye fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye of little faith Matth. viii 26. It must be strength of Faith that can overcome terrors of conscience agonies amazements 2. Love that casts out fear 1 Ioh. iv 18. Get the love of God shed into your hearts and then argue as Manoah's wife did If the Lord were pleased to kill us he would not have shewed us all these things Iudg. xiii 23. 3. Maintain thy peace with God take heed of making a breach with him Live not in any known sin This will make him fall heavy upon his dearest servants As Moses God met him in the Inn and sought to kill him because his child was not circumcised Exod. iv 24. If a man be at peace with God he fears no ill tydings his heart is fixed 4. Acquaint thy self much with the thoughts of God often present him to thy soul set up his glory in thine heart If he be strange to thee any appearance will be fearful but if thou beest acquainted with him then mayst thou be confident 5. Disburthen thy conscience of all guiltiness of sin Let no sin lye there unrepented of Sin betrayes thee to this feat It is not outward terrors that so much disquiet as do inward terrors from sense of sin The least inward pain is more troublesome then any outward A vapour in the earth makes an earthquake 6. Always keep Christ in thine eye O Master save us we perish Make him thy Sanctuary as children run to their father if any thing affrights them I will fear none evil for thou art with me Psal. xxiii 4. 7. Nourish a voluntary religious fear of God it will prevent these violent and enforced fears All knees must bow to him he will be feared A devout fear will prevent a slavish fear An humble spirit that bows of it self shall not be broken A reed that bends with the wind stands when an oak is rent up by the roots Nourish a reverence of him in all places especially on Mount Tabor at his Word Serve him with reverence and fear So much for the sixth Verse Now follows Vers. 7. And Iesus came and touched them and said Arise be not afraid This Verse sets out the comfortable and gracious recovery of these Disciples out of those amazing fears into which they were cast The summ and substance of it may be resolved into these considerable Observations First Observe from the Agent in this recovery As by the power of God they were cast into these fears so it is God alone who must raise and recover them The terrors of the Almighty are removable onely by the power of the Almighty 'T is not any creature but God onely who can raise and refresh them He hath torn and he must heal us he hath smitten and he must bind us up Hos. vi 1. He maketh sore and he must bind up he woundeth and his hands must make whole Iob v. 18. Divers reasons may be given 1. From the Subject of these terrors These fears are setled in the soul and conscience clogg'd with secret guiltiness awakened by the voyce of God struck with horror and amazement Now the soul and conscience it is obnoxious onely to the power of God He onely can set these terrors upon it and so take them off again No created power can strike fear into the conscience or convey comfort into it He hath appropriated this to himself onely Our outward man is lyable to the wrath of man but the conscience is Gods peculiar Fear not them who can destroy the body but him
who can strike terror into the conscience who can affright the soul. 2. From the Nature of these fears They are supernatural and spiritual and so must be cured by answerable comforts Outward applications cannot cure inward maladies But spiritual comforts are from God onely The spirit of a man may sustain all other infirmities but a wounded spirit who can bear Prov. xviii 14. Sicknesses losses natural and humane means may relieve us in them but these apprehensions that come from heaven and upon sense of Gods Majesty they are of another nature As balls of wild-fire ordinary water will not quench them so these flashes from heaven are not extinguish'd with sublunary comforts 3. The Grounds of these fears cannot be removed but by God and so by consequence not the fears themselves Secret guiltiness conscience of sin apprehension of Gods wrath they betray us to these fears Now none but God can free us from these Guilt it is an obligation and recognition in which the soul is bound over to answer to Gods Tribunal These fears like an Hue and Cry are sent out against us none can recall it till God makes stay of it I have sinned what shall I do unto thee O thou preserver of men Iob vii 20. This will appear in these three respects 1. In those sins that are not punishable by mans judgement yet the guilt of these will haunt the conscience 2. In those sins that are not discernable by mans observation when no eye sees us or can accuse us yet then the soul is troubled and perplexed As Cain he had an easie escapal there was none but his father upon earth yet saith he Every one that findeth me shall slay me Gen. iv 14. 3. In those persons who are subject to no mans censure Kings and those who are in respect of man lawless and uncontroleable as David was yet he cryes out Against thee have I sinn'd Psal. li. Thus the woman in S. Ioh. viii though all her accusers forsook her yet she stood still trembling before Christ expecting his doom or absolution Application 1. It must teach us to discern the true cause and original of these spiritual anxieties We must know they are the terrors of the Almighty Do as Rebeckah Why am I thus enquire of the Lord Gen. xxxv 22. If we come to these conjectures 'T is a chance as the Philistims said we shall never think of those courses that will do us good Nature will answer if we seek help of her as the King of Israel did to Naaman's messenger See he sends to me to recover a man of his leprosie Am I God 2. It shews the insufficiency of all other means to recover our spirits thus dismayed Some other means may for a time cast us into a slumber like Opium to a sick body it will stay the sourse of the disease for a time but it will break out again with greater violence There are three wayes of bodily cures Either 1. We allay the pain Or 2. Stupefie the part affected Or 3. Remove the cause So some outward worldly means may for a while allay and mitigate these fears and anguishes As Pleasure Saul gets an Harper to chase away the evil spirit Or Employment Cain falls to building of Cities to drive away his terrors Or Company the noyse and din of that may out-noyse our fears but this is no cure Others go about to stupefie the part to benum and dead and sear conscience to make it sensless and brawny Yet this cures not but heals onely and skins-over the wound of conscience The cure cannot be effected here but by removing the cause which is the apprehension of Gods power against us 3. It should make us careful to avoyd the causes and occasions of such spiritual fears which by all humane means are irrecoverable Those diseases that have Parabilia medicamenta are not so dangerous men are not so shie of them but suppose that a disease were in it self deadly and but one medicine in the world could cure it and that too in the hand and skil of one only Physician how careful would we be not to endanger the running into that malady These fears of conscience they are like the Kings-Evil none can cure it but the King all other helpers are Physicians of no value The Conscience may like the woman in the Gospel who had spent much upon Physicians but was never the better nay the worse she suffered much from Physicians it may seek out for case elsewhere but all in vain till God remove its terrors As they said of Leprosie that it was not to be cured by the Art of the Physician but it was left to the hand of God so we may say of Sin and the fears that arise in the soul because of it Secondly Another observable Consideration is from the present and speedy Act of relieving and recovering of these Saints They being cast into fear and perplexity they are not suffered to lye under it and to be swallowed up of it but a speedy present help is from God reach'd out unto them they are raised and comforted Observe as God wisely suffers his children to be overtaken with fear and perplexity so he graciously orders it that they shall not perish in these amazements but that they shall have a timely and seasonable recovery This he doth 1. In much pity and tenderness to them No mother hastens more to catch up her child that is fallen then God hastens to relieve his children He taketh pleasure in the prosperity of his servants Psal. xxxv 27. He loves to see them in a joyful comfortable condition Isa. liv 7. For a small moment have I forsaken thee but with great mercies will I gather thee Vers. 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy upon thee saith the Lord thy Redeemer This he doth 2. In care lest they should be swallowed up and overwhelmed with grief and fearâ—… Isa. lvii 16. For I will not contend for ever neither will I be alwayes wroth for the spirit should fail before me and the souls which I have made Vers. 18. I will restore comforts unto him and to his mourners S. Paul how careful was he lest the excommunicated Câ—…rinthian should be swallowed up with overmuch sorrow 2 Cor. ii 7. Much more is Christ. God hastens to recover such S. Peter being much dejected for his denial a message is speedily sent to him by the Angel Go your way tell his Disciples and Peter that Christ is risen Peter thought himself cast off and forgotten see here a special â—…idings directed to him 3. He measures out these fears and anguishes to his children in a just proportion they shall undergo no more then is fitting for them 1. Suitable to their weakness and what they can bear God is faithful who will not suffer you to be tempted above that you are able 1 Cor. x. 13. He wrestles with Iacob but
to God What know you not that your bodies are members of Christ And again What know not that your bodies are Temples of the Holy Ghost The members of Christ they must not be polluted the Temples of the Holy Ghost they must not be profaned nor must the Church of God be dishonoured by us The lewd lives of Christians are reproaches to the whole Church as Chrysostom observes it in the case of the incestuous Corinthian S. Paul charges it upon the whole Church 1 Cor. v. 1. 'T is reported commonly that there is fornication among you See saith he he burthens the whole Church with it As a man coming into a room wherein is some nastysmell saith The whole house stinks so the whole Church heard ill for that one man's sin The honour and credit of the Gospel is the grand motive that the Scripture uses to call us to holiness Ephes. iv I beseech you walk worthy of the vocation to which you are called Again Ephes. v. Walk as children of light and yet again as becomes Saints Ephes. v. Women must behave themselves as becomes holiness Tit. ii 2. Wives must so live that the word of God be not blasphemed Tit. ii 5. Servants must shew all good fidelity that they may adorn the doctrine of God our Saviour in all things Tit. ii 10. S. Peter presses this motive upon all sorts of Christians 1 Pet. ii 12. Have your conversation honest among the Gentiles that they may by your good works which they shall behold glorifie God in the day of visitation 5. A Christian must live Secundum spem Evangelii suitably to the blessed hope and expectation which the Gospel brings us A Christian as he is of an honourable birth by his regeneration so he is begot to a lively hope of an heavenly inheritance and so must live as one who hopes for heaven Consider seriously of that glory that shall be revealed upon thee think of thy throne thy crown thy white robes and then argue with thy self in S. Peters language What manner of persons ought we to be in all holy conversation and godliness The Scripture is earnest in this enforcement 2 Cor. vii 1. Having these promises dearly beloved let us perfect holiness in the fear of God And as S. Paul prest it upon others so himself practis'd it Our conversation is in heaven from whence we look for a Saviour Phil. iii. 20. Christians are to be fellow-citizens with the Saints of the houshold of God of the society of Angels live then we must according to the law of our Countrey When Samuel design'd Saul by his anointing to be King over Israel he bids him give over seeking his fathers Asses another heart a Kingly spirit was presently shed upon him How unworthy is it for the Heirs of Heaven to mind nothing but earthly things Such saith the Father are Fidei Spei suae praevaricatores they falsify their faith confute their hope renounce their expectation of their heavenly inheritance Let S. Iohn's exhortation be our conclusion He that hath this hope in him purifies himself even as God is pure Estote non solum spe sed conversatione coelestes Leo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Mart. p. 393. Quaest. 3. Respons A SERMON TO THE CLERGY ON 1 CORINTH xiv 1. Follow after charity and desire spiritual gifts but rather that ye may prophesie IT is the wisdom of Gods dispensation with his Church under both the Testaments he founded them both and trained them up under Promises and Expectations In the former Pater promisit Filium The Patriarchs and Prophets they hoped and longed for the Incarnation of the Son In the founding of the second Testament Filius promisit Spiritum The Apostles and Disciples and the Christian Church they expected and waited for the descent of the Spirit S. Chrysostom observes and makes this difference Christ at his coming he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the law was accomplished and it with old Simeon died with Christ in his arms at the receiving of him the Spirit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the fulfilling and accomplishment of the Gospel The Spirit then that 's the portion and expectation of Christians Of Christians in general but principally and in the first place promised and imparted to the Ministers and Governours of the Church of Christ and then by their Ministery conveyed to others As S. Ierom distinguishing 'twixt Bishops and Priests Episcopus Patres Ecclesiae generat Presbyter Filios so Christ first provides and sanctifies Patres Ecclesiae afterwards by them he doth generare filios the common believers Graces and gifts in a Minister they are virtually as much as in multitude of auditours They are like Seals or Prints one character in them begets the like in thousands that take impression from them The Apostles they first received the promise of the Spirit they like Gideoâ—…s fleece were moistned with this heavenly dew when all about them were wholly dry by them it was derived to common Christians S. Augustine compares this descent of the Spirit to the first rising of the Sun first it enlightens the Mountains and from them reflects into the lower Valleys The Apostles and Ministers they are these holy Mountains reflecting their Beams upon inferiour Christians S. Ierom likens them to those twelve Fountains at Elim other disciples must be planted by them and draw moisture from them like the seventy Palm-trees Which makes S. Paul direct this passage of his Epistle touching the gifts of the Spirit especially to the Sons of the Prophets that aimed at the publick Ministry and Service of the Church of Corinth As the Lacedaemonians fitting their children to some trade of life brought them into a room full-furnished with instruments of all Professions that so they might choose in what trade they might be serviceable to the Common-wealth so the Apostle brings them into the Church Officinam gratiarum the Store-house of all Gods graces that in the view and consideration of them they may make their choice And lest like children they should fancy the gayest omit the most useful he gives them direction for the most serviceable graces to the Church of God And this he doth in the representation of a most lively and elegant Allegory As S. Peter in a vision being called to preach had a vessel let down full of the bodies of divers beasts for his choice and use their conpora bruta were animae humanae the beasts signified men so in these twelve and thirteen and fourteen Chapters here is a representation of the body and several members of man head hands eyes feet here membra humana are dona divina for our choice and practice And as in the disposition and frame of our bodies so in this dispensation of these gifts of grace three things are observable in the Apostles discourse severally handled in these three Chapters and together collected and united in my Text 1. Varietas mâ—…mbrorum A body consists of diverse parts