home with joy As every sin leaves a sting after it so the duties of Piety and Devotion calm the soul and fill it with much joy and glory even as if they heard an Euge from heaven Now that this glorious effect may follow our Prayers three conditions are required 1. They must be frequent To be strange with God to keep aloof from him and yet to think that our rare and disused Prayers shall find such success it is groundless Daniel who would not abstain thirty dayes but thrice every day prayed he had an Angel to assure him Knock Seek they are words of diligence Daniel's thrice David's seven times these find joy Thou who art strange to God canst thou wonder if he be strange to thee if he impart not those joyes that are for his Favourites 2. They must be cheerful We must delight in this communion God he delights to hear us pray Cant. ii 14. Let me see thy countenance let me hear thy voyce for sweet is thy voyce and thy countenance is comely If he delights to hear our Prayers how should we delight in offering them to him They who count it the burthen of their lives to pray irksome tedious can expect little sweetness in this communion No David is glad to put himself into this communion Psal. xxvii 8. My heart hath talked of thee Seek ye my face Thy face Lord will I seek 3. They must be fervent Our remiss feeble benummed suits what force have they to work upon God or upon our selves See here our Saviour prayes himself into heaven In the garden prayes himself into an Agony Paul praying was carried up into the third heaven S. Peter praying was cast into a trance S. Iohn was ravish'd in spirit Zeal it is the wing of Prayer the ladder of Heaven like Elijah's fiery Chariot Whereas our cold slumbering suits like Meteors in the Ayr vanish into nothing Nay so far are they from Intention and Zeal that they scarce have any Attention and Mind Can such cold formalities invite God home into their heart They at Emmaus were importunate with Christ constrain'd him to stay with them Lot urged the Angels to turn in to his house Use these violences and thou breakest open heaven David's heart panted for God Oh! When wilt thou come unto me Oh! keep this passage open 'twixt God and thee let no neglect stop or damm it up We have seen his disposition Oravit He prayed Now follows Secondly his glorious Transfiguration In it two things 1. The nature and condition of it 2. The reason and purpose of it First The nature and condition of it It is called here an Alteration S. Matthew calls it a Transfiguration or a Transformation In it three things 1. The Alteration it self 2. The Subject of it It was 1. In Vultu in his Countenance 2. In Vestitu in his Garments 3. The Manner Shining as the Sun that 's for his Countenance Exceeding white that 's for his Rayment 1. Ut Nix As the Snow 2. Ut Lux As the Light 3. Whiter then any Fuller on earth can white them I. For the Alteration it self He was Transfigured That implies two things 1. It was Passiva mutatio A passive Alteration Non Transfiguravit se sed Transfiguratus est He did not Transfigure himself but he was Transfigured 1. Because his Humanity was only patient and receptive in this glorious Alteration had no activity to infuse this glory That was but as a Lanthorn which gives not light of it self a Candle within it must shine and enlighten it 2. To intimate that it was the Action of God the Father putting Honour and Glory upon his Son and not so much the Action of the Son assuming Glory to himself Father Glorifie thy Son that thy Son may Glorifie thee The Merits were the Son 's the Rewards his Father's 2. It was Qualitativa mutatio A Transfiguration a glorious Alteration in the appearance and qualities of his Body not a substantial Alteration in the substance of it Assumpsit gloriam non deposuit naturam Hieron And from it gather these Corollaries 1. Haec fides nostra It is a rule for our Faith It was the same body of Christ in nature and substance before and in and after Glorification Ubiquitaries and so Papists make Christ's Glorification not to consist in investing of his body with glorious qualities but in the abolishing or turning his flesh into his Deity No Christ's body here and in heaven is not changed in the natural proportion but enriched and beautified with heavenly endowments His nature is not abolish'd but onely replenish'd with Glory Glory freed him from natural infirmities it doth not strip him of natural properties Still eadem quantitâ—…s Ubiquitaries say by virtue of Union and glorification it must be every where Papists say by virtue of glorification it may be any where in a thousand places at once Thus in the Sacrament they have built him a Tabernacle of accidents and shadowes No Glory as Grace perfects Nature it doth not destroy it It is a qualitative not a substantial alteration 2. Haec gloria nostra It was a qualitative alteration his body remaining the same this is our glory Our flesh is glorified in Christ and he communicates to it a glorious condition This is the advancement of our bodies He assumed our body not only for passion but for glorification Fond Hereticks say he left this body behind him No he hath united it undividedly to him dedicated it in himself to glory Securae estote caro sanguis occupâstis coelum in Christo Hieron 3. Haec spes nostra This is our hope that these our frail earthly bodies shall be in his good time transfigured and made like his glorious Body Anabaptists dream of new bodies to be made No what he hath shewed me in his own he can and will perform in ours Our vile bodies shall be made like his glorious body His glorified body was primitiae the First-fruits and they are pledges of the whole Crop So much for the first the kind or nature of this alteration Now II. For the Subject of it 1. It is Corpus not Anima his Body not his Soul this was not enriched with any new encrease of glory but his body only The Soul by virtue of the hypostatical Union was replenished with all grace and glory from his Conception Then he was annointed with the Oyl of gladness He was comprehensor quoad animam ab instanti but he was viator in corpore that was in a state of infirmity and so capable of increase of glory Addition of glory to his Soul 1. It was needless 2. It was useless This Transfiguration was purposed for the good and profit of the Apostles and so to be such as was observeable by them 2. It was vultus his Face or countenance No question all his Body was cloathed with Majesty but his Countenance was most Resplendent That is sedes majestatis What the natural beauty of our Saviour's countenance
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
was some curiously enquire and accordingly resolve it to be beyond all others even beyond Adams in Paradice But as Moses vayled his Face so the Scripture hath put a Vaile of silence and concealment upon this of Christ. It is best to resolve the habit of his Body as it was utterly free from the least blemish and deformity so was it also fitted and tempered to his state of humiliation and infirmity 3. It was vestitus his Garments that 's the other subject of this alteration And then follows III. The manner 1. His Countenance that was shining as the Sun Not but that Christ's glorified Body doth now surpass all created Glory all excellencies cannot equalize his Majesty But 1. This is the most glorious Creature to which we may resemble it 2. This Transfiguration was not a full representation of his Heavenly Glory but only a glimpse of it Non erat plenitudo gloriae sed similitudo Had this Sun of righteousness shined in his full glory the eyes of the Apostles could not have beheld it He dwells in that light that no eye can approach unto Now from this resemblance of Christ's glory as the Sun deduce it into these particulars 1. Sol it is origo lucis all light flows from the Sun and is derived from it The Starres shine by a borrowed light So Christ he is the original and Fons gloriae the Fountain of glory All his Saints and Angels are opace dark in themselves their light it is from him He is Fons gratiae gloriae as the King is Fons honoris From his fullness they receive all he cloaths them with light if he hide his face they are eclipsed 2. Solis splendor it is purissimus the light of the Sun it is most refulgent The Moon is waterish the Starres glimmering but the Sun is most pure So Christ he is not onely pure but purity it self No mixture or shadow of darkness or corruption is in him There are maculae in Luna sic in Ecclesia spots in the Moon and so there are in the Church The Starres are impure in his sight Cujus participatione sumus justi ejus comparatione sumus injusti 3. Solis splendor 't is vegetans the light of the Sun it enlivens and quickens and gives vivacity to all creatures Philosophers say without the influence of the Sun no creature can live This being eclipsed all things languish In its departure there is nothing but fading and dying in its return it gives vivacity So Christ he is the Fountain of spiritual and glorious life A gracious aspect from him enlivens us as it did S. Peter Malach. iv 2. The Sun of righteousness comes with healing in his wings and ye shall go forth and grow as the Calves of the stall 4. Solis splendor it is laetificans the light of the Sun it is cheering and comforting It is a good thing to see the Sun darkness is sad and irksome So Christ refreshes and glads the Soul Ps. iv 7. the light of his countenance puts gladness in my heart more then in the time that their Corn and their Wine encreased The Church in persecution therefore prayes Ps. lxxx 7. Cause thy face to shine and we shall be saved We have seen his Countenance shining as the Sun See 2. His Garments these are shining and glorious And it is express'd three waies 1. White as the Light Matth. xvii 2. 2. Exceeding white as Snow Mark ix 3. 3. By a transcendency so as no Fuller upon earth can white them exceeding Art which is inferiour to Nature nay surpassing Nature Here are two Queries that may be put 1. Why are his garments glorious A gloryfied body shall have no other garments then the robes of immortality and glory True but Christ was 1. Not instatu gloriae but only in actu in a transeunt passage of glory 2. Not in the fullness of glory but in some resemblance In Heaven he cloaths himself with light as with a garment now he cloaths himself with garments as with light 3. Not inter glorificatos and so habituates his body to the decencie of humane conversation How irreligious are some of those disputes which the Jesuits have concerning the body of Christ 2. Whence arose this glory of his Garments From the glory and resplendency that was in his Body His Divinity that conveyed glory into his Soul and that transfused it into his Body and that transmits it into his Garments As his power of miracles was originally in his God-Head then in his Soul then in his Body then in his Garment The hemm of his Garment had virtue in it being instrumentum conjunctum Now from the glory of his Garments as Snow as Light 1. Gather what modell we must gather of Christ's glory and our glory with him Look upon all the Beauties that are in the world the most glorious and resplendent creatures and unite all their excellencies and raise up thy thoughts by them and from them to the contemplation of that glory which is in Heaven View the curious rarities of Art and Nature Is the Snow a vanishing Meteor so white The material Heavens so pure The Lilly so beautiful Oh! Our Solomon in his glory is cloath'd more richly then any of these Eye hath not seen Ear hath not heard the Heart cannot conceive the Greatness of his glory 2. Consider Qualis sanctitas Christi Sanctorum How great is that glorious purity which is in Christ and which can stand before him It must be exact and pure without all stain and blemish Glory is nothing but Excellens Sanctitas Our white robes are the righteousness of the Saints David prayes to be whiter then Snow How should we buy of him fine Linnen and pure and wash our Robes in the bloud of the Lamb The Papist's they have their Fulling-Mills Purgatory Pennance No those are all polluted It must be Christ who must come with Fullers Sope Malach. 3. Consider are his Garments thus glorious How holy and glorious shall his Members be It is he that puts his own comeliness upon them See how he commends the several lineaments of his Church in the Canticles her Eyes her Lips her Nose c. If these outward applications of garments derive such beauty and glory from him how then shall not those neer intimate spiritual Unions As S. Paul speaks Upon our less honourable members we put more honour So much of the Nature and Condition of his Transfiguration See now Secondly the ground and reason why he was transfigured before them 1. Christ puts himself into this appearance of glory to testify and demonstrate the truth of his Divinity His Humanity did appear unto them now his glory gives evidence of his divine Nature Q. But how can this glory of his Face prove his Divinity seeing Moses his Face did shine A. Christ's glory came not from a gracious dispensation but from a substantial bodily inhabitation of the God-Head but Moses his shining was far inferiour 1. He had it
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
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