Grounds to build my Confidence upon that these Sermons will find Acceptance with Your Grace though like precious Iewels from a Paralytick they are tendred by a weak and trembling hand The good will of Him who dwelt in the Bush make Your Aarons Rod to bud nay to flourish more and more to the Glory of his great Name to the Advancement of the blessed Truth to the Maintenance of the Honour of the Priesthood to the furtherance of Your own everlasting Salvation This is the earnest Prayer of him who is SIR Your GRACES Most humbly Devoted Servant WILL. MARTYN A TABLE of the SERMONS Two Sermons preached upon Christmas-Day I. SErmon on 1 Tim. iii. 16. Page 3 II. Sermon on Galat. iv 4 5. 21 Seven Sermons upon the History of our Saviour's Transfiguration I. Sermon on St. Luk. ix 28. 41 II. Sermon on St. Luk. ix 29. 53 III. Sermon on St. Luk. ix 30 31. 65 IV. Sermon on St. Luk. ix 31 32. 79 V. Sermon on St. Luk. ix 33. 93 VI. Sermon on St. Matth. xvii 5. 111 VII Sermon on St. Matth. xvii 6 7 8 9. 133 A Sermon on Ioel ii 13. 153 A Sermon on Ioel ii 14. 175 A Sermon on Psal. lxxviii 34 35 36 37. 197 A Sermon on Isai. xxvi 9. 217 A Sermon on Habbak iii. 17 18. 237 Two Sermons preached upon Easter-Day I. Sermon on Iob xix 25 26 27. 253 II. Sermon on Rom. viii 11. 273 A Sermon upon Whit-Sunday on 2 King ii 9. 295 A Sermon on St. Luke xxi 34. 309. A Sermon on Gen. iv 3 4 5. 327 A Sermon on Psal. xix 12 13 345 A Sermon on St. Iames i. 22. 361 A Sermon on Philipp i. 27. 379 A Sermon to the Clergy on 1 Corinth xiv 1. 395 A Sermon on the first Epistle of St. Iohn v. 3. 411 A Funeral Sermon on 1 King xix 4. 427 Imprimatur Geo. Stradling S. T. P. Rev. in Christo Pat. D. Gilb. Archiep. Cant. à Sac. Dom. Ex AEd. Lambeth Octob 29. 1663. TWO SERMONS PREACHED ON CHRIST-MAS DAY ON CHRIST-MAS DAY The First Sermon 1 TIM iii. 16. And without controversie Great is the mysterie of Godliness God was manifest in the flesh THe passage of Scripture we are now in is a serious Exhortation of S. Paul to Timothy for the worthy discharge of his Office and Ministry It is enforced by a double Argument 1. A dignitate Ecclesiae from the nature and dignity of the Church the government of which was committed to him he is set over the house of the living God that 's no small dignity If to be a door-keeper in the courts of God be so honourable in King David's esteem Psal. lxxxiv how great an honour is it to have the Key of David laid on his shoulder to have the command and government of that glorious Family 2. Ab excellentia Doctrinae from the excellency of that heavenly Doctrine with which he is entrusted What 's the priviledge of an Evangelist What 's the honour of Timothy's administration Much every way but chiefly That unto him are committed the Oracles of God From these two heads S. Paul magnifies the weight and dignity of this sacred Calling What honour like this to be the High Steward and Governour of God's house and family What more august and magnificent Title then to be the disposer and dispenser of the sacred mysteries of his blessed Truth Let all the encomiums and titles of honour be laid together which all the Philosophers in the world have heaped upon their profession and doctrine they are all empty and jejune and beggarly in respect of this glorious description of the Church and faith of Christians The Text represents to us the great dignity of our Christian Faith 'T is no subordinate common inferiour Truth that our faith believes and professes no it soars high mounts above the clouds transcends the largest compass of all created truth enters into the Sanctum Sanctorum approaches to the Oracle and seat of highest Wisdome and is conversant with the secret and hidden and eternal thoughts of God hath access to the treasures of heaven searches and discovers even the deep things of God In it observe these two things 1. Here is a glorious Description of it Without controversie great is the mystery of godliness 2. Here is a summary Comprehension of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God manifested in the flesh That 's the main Principle the chief Oracle of our Belief the first stone in the foundation of the Church the main basis that supports the pillar of truth Christ God-incarnate that grand Truth which at this time the Church most solemnly professes and adores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God manifested in the flesh First see this glorious Description of our Christian faith Without controversie great is the mysterie of godliness A magnificent preface and introduction ushering in this sacred truth requiring not onely the assent but the obedience nay the devotion and adoration of our faith When he brings his First-begotten into the world he proclaims before him Let all the Angels of God worship him Let every knee bow down before him Let every tongue confess to him S. Paul cannot mention Christ or the mysterie of the Gospel but he breaks forth into all possible expressions of words and matter into all terms of wonderment and admiration Indeed all God's works are wonderful not to be spoken of but with much affection As David meditating on the works of Creation Psal. cxxxix 17. How precious are thy thoughts unto me O God how great is the summe of them True but the work of Redemption this Master-piece of God's Power and Wisdome in his Son's Incarnation the Scripture puts upon it all Titles and Attributes of Honour and Excellency 1. 'T is Verbum Veritatis Col. i. 5. the word of Truth 2. 'T is Verbum Regni Matth. xiii 19. the word of the Kingdome 3. 'T is the Oracle of God 1 Pet. iv 11. 4. 'T is the Counsel of God Act. xx 27. 5. 'T is a faithful saying worthy of all acceptation 1 Tim. i. 15. And 6. Here as full as all comprehending all of them Without all controversie The great mysterie of godliness In it four steps and ascents of dignity 1. The nature of it 't is a mysterie 2. The just quantity and proportion 't is a great Mysterie 3. The divine quality and condition of it 't is a mysterie of godliness 4. The undoubted and infallible certainty of it 't is without controversie And out of all these put together arises a short but yet full compleat definition of all Divinity a compendious Epitome of all Religion What is that profession which we Christians take upon us What 's the summe of all those lively Oracles that we are or should be conversant in Here is a lively representation of it Our Religion our Faith our Divinity what is it 'T is the unquestionable great mysterie of godliness A few words yet the full Title and Epitome of the Scripture
TWENTY FIVE SERMONS BY THE Right Reverend FATHER in GOD RALPH BROWNRIG LATE LORD BISHOP OF EXETER Published by WILLIAM MARTYN M. A. Sometimes Preacher at the ROLLS The Second Volume LONDON Printed by Tho Roycroft for Iohn Martyn and Iames Allestry and are to be sold at the Bell in St. Paul's Church-yard M DC LXIV THE R REVEREND FATHER IN GOD RALPH BROWNRIG LORD B P OF EXETER who dyed aged 67. Dec. 7. 1659 Lo here a Prelate in whom Light Heate Learning Zeale Meeknesse Courage met In Gods cause the Kings our Brownrige was A Boanerges though a Barnabas W Faithorne sculp TO THE Most Reverend Father in God GILBERT By Divine Providence LORD ARCHBISHOP OF CANTERBURY HIS GRACE Primate of all England and Metropolitan And One of His MAJESTIES most HONOURABLE PRIVY COUNCIL May it please Your GRACE THIS is the Second Volume of that most Renowned Prelat's Sermons Dr. Ralph Brownrig sometimes Lord Bishop of Exeter The First I had the Happiness and Honour to present to my Dread and Dearest Soveraign King Charles the Second Who was graciously pleased to condescend so low as to receive it from me into His most Sacred Hands while I was upon my knees before Him This Second I take the boldness to tender to Your Graces Acceptation being confident with an assurance that disdains to hope that as the Former from that High and Mighty Monarch the Father of the Country so this Latter from You the Great Metropolitan and Father of the Church will find a most ready and welcome Entertainment That I styled the Sword of Goliah by the help whereof through the Blessing of Him who is the Captain of our Salvation the Christian Souldier may prove truly victorious and triumphant over that great Goliah of Hell and all his accursed Agents and Adherents This I will call the Dagger of Ehud For as that Judg. iii. let the dirt out of the belly of Eglon so will this if skilfully wielded and with resolution and courage that filthy Corruption Satanae Excrementum out of the Heart with which it naturally abounds as the Sea with Mire and Dirt. To Your Grace then I humbly solicite I may present both the Person and the Sermons of that good and great Bishop His Person to Your Memory His Sermons to Your Eye and Perusal For the Person who was the Composer I may not I must not pass over in silence something I must say of Him Not that thereby I can add so much as the least dram of real worth to Him no more then a curious Picture can Beauty to that Face which it represents But that thereby according to my narrow measure I may set forth and declare to others that which was before Which whilst I shall endeavour to do I beseech Your Grace that that of Plinius Secundus to his Antoninus may be remembred Pictores pulchram absolutamque faciem raro nisi in pejus effingunt An exact face is very seldom drawn but with great disadvantage much more when a Bungler hath it in hand His Lordship was one of a sweet nature of a lovely disposition of a pleasing off ability in his carriage and conversation He was endowed with a sharp wit a quick apprehension a strong mind a piercing judgment a faithful memory and milder affections then ordinary By Industry and Art every Faculty of his Soul was furnish'd and fill'd with those Ornaments and Qualities of which they were naturally capable even to a very great perfection He was admirable for the Profoundness and Variety of his Knowledge and enabled with such an universal Wisdom as that he was thought worthy Employment not onely in Affairs of State but in the Direction and Guidance of the House of God which is the Church of the living God the Pillar and Ground of the Truth And yet These had been nothing not any of them not all of them if there had not been the Salt of Grace to have seasoned them and the Life of Faith to have animated them Without this all those his other Accomplishments had been but as gay and gorgeous Attire upon a leprous Body as Iewels and Bracelets upon a putrid rotten Carkass Oh his Religion his Holiness this was farr the fairest and most orient Flower in the Garland of all his other Excellencies and incomparably above all his Greatness had he been advanced even to Desert to the highest Pinacle of Church-Preferment and Honour For what ever Prophane and Worldly-wise men may think without all Controversie one Grain of Grace is infinitely more precious and worthful then the whole Earth though turned into a Globe of Gold or Center of Diamond And yet this Reverend Prelat now in Glory was inrich'd with a very great Proportion of it even to Admiration In short He was a wonder to all who had the happiness to know him for his insight into all kinds of Learning both Ancient and Modern of Positive Textual Controverse Case-Divinity But above all for his being sanctified with an Experimental Inspection into the Particularities of that heavenly Science of Saving Souls Now may it please Your Grace these Sermons being the Compositions of so Learned so Religious so Wise a Person they cannot but be most worthy Your Graces Patronage and the Worlds highest Esteem and Valuation They are Sermons which deliver the Word in the Purity of it without those humane Inventions which might adulterate it without that spiritual Treason of wit and fancy or of Heresy and Contradiction which to use the Expression of a Learned Bishop is wont to stamp the private Image and Superscription of a man upon Gods own Coyn and to torture the Scripture to confess that which was never in it Sermons that carry Authority with them and so able by the Power of the most High to humble the Imaginations to non-plus fleshly Reasonings and to subdue all things to the Obedience of Christ God having stampt upon his Lordship more then ordinary Characters of Divinity and as it were more glistring sparkles and degrees of Majesty then upon many others that so with greater power he might publish the Secrets of Heaven and with more unresistableness and glory execute that highest Office of the Lords Embassadour Sermons fraught with spiritual Prudence with Christian Religious Wisdom and such the World never had more need of How exactly are they accommodated to every mans temper How wisely are the Lightnings of the Gospel mingled with the Thunderings of the Law Uses of Comfort with those of Confusion Cordials of Compassion with Corrosives of Terrour So that the Weak cannot be offended nor the Mighty exasperated nor the Beginners discouraged nor those who are without affrighted from coming in and entring upon the Path that is called Holy Which wisdom his Lordship neither received from flesh and blood nor yet learned of men but had it inspired from above From the Father of Lights All which I cannot but apprehend as very great Encouragements of me to this Dedication and as sufficient
and diligence much exercise and experience to attain unto it Those Arts that have in them many abstruse mysteries are long a learning Oh! the Art of godliness the Trade of piety the Skill of living holily 't is no small matter but very mysterious The Philosopher could say of his Art Ars longa Vita brevis a mans life was too short to attain to the perfection of it How much more is this high Art of Religion the mysterie of godliness It makes David for all his learning to cry out still Teach me Instruct me Make me to understand the way of godliness S. Paul that great Proficient yet professes he fell short Phil. iii. 11 12 13. Brethren I count not my self to have apprehended I have not already attained I am not already perfect but I follow after and press forward if by any means I might attain words of striving and contention How hard a thing is it to attain even to the knowledge of godliness Then how difficult must it be to mortifie thy lusts to subdue thine appetite 'T is call'd a Crucifying Consider it you who think seven years little enough to learn any Trade of life but any little time any poor pains sufficient to learn that which the Saints were practising all their dayes Try thy strength but with one Act but with one Duty of godliness and then tell me If slubbering over a few prayers or coming to Church and yawning out an Amen half asleep half awake be likely to make thee a skilful man in this Trade of piety That 's the first Religion is the mysterie of godliness 2. The second Truth is The Mysterie and the Piety of Religion must go both together We must take both to us not onely content our selves with the mysterie of Christianity but be sure we acquaint our selves with the piety True Religion joyns both together Thus S. Paul describes Christian Religion ' T is a Doctrine according to godliness 1 Tim. vi 3. And Tit. i. 1. it is called the Knowledge of the Truth according unto godliness We may as well separate light from heat in the fire as the mysterie and knowledge of it from the piety Indeed first we must get the mysterie then labour for the piety of it First God created light so it is in mans soul. A man is sooner enlightned then sanctified The Sun enlightens in an instant but it begets heat in the Ayr by length of time but they must never be a sunder Blind Devotion would have the piety without the mysterie Oh! Zealous it would be but not with knowledge Oh! A good heart to God-wards no matter for knowledge And prophane Curiosity that would have the mysterie without the piety understand all secrets and mysteries comprehend all Truths but for the holiness of Christianity they have no list to it True Christianity joyns both together True Religion is not like the tree of Knowledge onely pleasant to the eye and a tree to be desired to make one wise Gen. iii. 6. but it must be to us as the tree of Life for Devotion and Practice Religion is not placed in the upper region of the Brain but in the Heart the seat of affection the fountain of action 'T is a sanctifying Truth Holy Father sanctifie them through thy Truth not enlighten them onely Ioh. xvii 17. There is not any Truth so mystical and contemplative but must be drawn into practice There is no mysterie in Scripture but hath its piety As there is not any creature but it is for some use it is not onely beautiful but useful Non tantum visu delectat sed usu prodest so there 's no Truth in Religion but we may and must extract from it Piety Some Truths at first sight seem but dry as to this but as the Licorish stick at first looks like any weed but chew it and you suck sweetness so those mysteries that seem to be most remote from practice have a juice and sap of piety to be suck'd out of them If ye know these things happy are ye if ye do them Joh. xiii 17. This man shall be blessed in his deed Iam. i. 25. See how Christ checks Curiosity and turns all to Practice Lord are there few that be saved And he said unto them Strive to enter in at the strait gate Luk. xiii 23 24. 1. Piety 't is the end of Christianity 'T is mysterium practicum Not a Science in contemplation but an Art of doing not to make us the wiser but the holier 2. Piety 't is the best keeper of this mysterie The knowledge of Religion 't is a precious Jewel see the Cabinet S. Paul tells us of wherein it must be kept Holding the mysterie of Faith in a pure Conscience 1 Tim. iii. 9. Wouldst thou not erre concerning the Faith Take heed of making shipwrack of a good Conscience Knowledge in this vessel is like the Manna in the golden-pot it is kept sweet In a prophane heart it is like Manna in other vessels that stank and putrified God takes away natural knowledge if we abuse it and live not accordingly When they knew God and glorified him not as God God gave them over to errour and never would call them to the knowledge of the Gospel Rom. i. 21 c. As we try vessels first with water if they will hold and keep it sweet then we pour wine into them They who corrupt natural knowledge God will not trust them with this mysterie Take heed thou divide not the piety from the mysterie In all Truths labour to be better In any mysterie make S. Peter's collection If these things are so What manner of persons ought we to be in all holy conversation and godliness We have seen the quality and condition of this mysterie It is a mysterie of godliness Now follows IV. The infallible undoubted certainty of this mysterie It is beyond without all controversie There is a double Certainty 1. A certainty in the thing it self 'T is a most grounded Truth Heaven and earth may sooner fail then the least particle of this Truth It hath the Power and the Truth and the Faithfulness of God nay his Oath to establish it 2. A certainty of perswasion at this the Text ayms See with what confidence and assurance S. Paul seals up this great Truth ' T is without controversie Observe True Faith embraceth these heavenly Truths with all assurance and strength of adhesion and fulness of perswasion 'T is the nature and office of true Faith in matters of God to breed all possible assurance 'T is a Seal He who receives God's testimony of his Son hath set to his Seal that God is true Ioh. iii. 33. Philip shews the assurance of Faith which he requires of the Eunuch Acts viii 37. If thou believest with all thine heart that Iesus is the Son of God Especially in this Truth Iesus God-Incarnate Faith breaks through all controversies and unquestionably must believe 1. This Truth is clearly revealed in Scripture And
Divine revelation is the stay and establishment of Faith Truths that are more obscurely delivered are liable to question and controversie but this Truth that Iesus is the Messias and the Authour of Salvation it is with all evidence propounded to us When God speaks clearly Faith believes firmly Credendum est Deo vel semel loquenti 2. This Truth 't is an immediate and first principle of Religion the grand Maxim and Oracle of Divinity Now in all professions Principles are unquestionable admit no gain-saying He that comes to God must believe 3. 'T is a fundamental Truth the first Stone that is laid in the building of the Church the main Rock upon which the whole Building rests See when Christ builds his Church he chooses this Confession Thou art the Son of the living God he layes that in the foundation Now in all buildings the foundation must be sure and immovable Here Agrippa's almost 't is too weak no here What we have heard and seen and felt 4. Errors in this are most dangerous As errors in the conception are hardly corrected so errors in this first conception of Faith Oh! these prime Truths must be firmly and strongly embraced Other consequential and secondary Truths of less evidence and necessity may admit of discussion In some Truths we may differ Salva compage fidei but in this every error is deadly In some Truths S. Paul's moderation is sweet If any man think otherwise God will reveal it to him account him as a brother But in this he that errs S. Paul's threatning is seasonable You are fallen from grace you are cut off from Christ you must dye in your sins There is a necessary Truth Maria virgo in partu There is a decent Truth Maria virgo post partum Faith puts these Truths without question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. This is the defiance Faith gives to all the objections and cavils of nature How can God become a man the Creator a creature a Virgin conceive Get thee behind me Satan 't is without all controversie 2. By this it answers and represses the contradictions of infidelity a man's heart is hardly drawn to assent and give credit to these mysteries No Faith tramples all contradictions under foot 't is without all controversie 3. By this it overcomes the weaknesses and infirmities of Faith Faith at first hath many doubts and fears But why do thoughts rise in my heart I know he is a faithful and true witness no word is impossible to him 'T is the victory and triumph that Faith gets over all doubtings it believes stedfastly without all controversie ON CHRIST-MAS DAY The Second Sermon GALAT. iv 4 5. When the fulness of the time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons WHich words set out unto us the great and gracious work of our Redemption A work undertaken and wrought by the Incarnation of our blessed Saviour The remembrance of which the Church of God doth this day joyfully Celebrate An high Festival it is and to be honoured by us whether we respect Christ and in him the mysterie of the day or respect our selves and in us the mercy and benefit which as on this day was vouchsafed to us 1. Look upon Christ and the mysterie of his Incarnation so 't is a Birth-day Feast the Feast of his Nativity And the feast of the Birth-day especially of some extraordinary and eminent person and such an one above all was the Birth of this day Pharaoh's birth-day and Herod's were nothing to it is kept and celebrated with all joyful solemnity That is the mysterie of the Text Christ made and born of a woman so it is a day of joyfulness 2. Look upon our selves and the mercy and benefit of this day that redounded to us and so it is a Feast of deliverance out of Captivity This day Christ came to redeem us that lay under the Law cast and condemned men And a day of enlargement out of Captivity that is a Feast of Iubile Such was this day No Captivity like that of ours neither the Egyptian when they were born slaves nor that of Babylon when carried away to be slaves both of them fall short of this the bondage of our birth and the slavery of our life none like to it and so no redemption to be compared to it 'T is a day much to be remembred in our generations 1. It is the day of Christ's Nativity keep it with joyfulness 2. It is a day of our enlargement out of Captivity keep it with thankfulness The Apostle then sets out unto us the happy condition that hath betided the Church of God by the coming of Christ in his Incarnation And he expresses it two ways 1. By a comparative opposition to the state of the Church before Christ's coming 2. By a positive or rather superlative illustration of the happy condition of the Church by his coming among us 1. The Church of the Jews before Christ the low condition of that is set out by three steps of depression and inferiority in respect of our state of advancement that Christ's Birth brings to us 1. Respectu Aetatis for its Age it was a Child or an Infant vers 1. A child in knowledge in growth of grace in affections a child weak imperfect unskilful 2. Respectu Conditionis for the usage and condition in which it was it was Servilis it differ'd nothing from a servant under a yoke of servitude kept in more servile fear and subjection then Christians Their spirit was the spirit of fear and bondage our spirit is the spirit of love and liberty 3. Respectu Educationis for its breeding and education it was at the command and under the institution of a curst Schoolmaster the Law and but meanly instructed acquainted onely with the first elements and rudiments of our Religion the high mysteries of our Faith not manifested to them And this threefold depression of the Jewish Church should make us look three steps lower into the sad and forlorn estate of us Gentiles and heathen for such was our original 1. Were they babes and children we far worse dead in our sins not begot again to God by any spiritual Regeneration not so much as in the womb of conception out of the Church uncircumcised Infidels 2. Were they in the condition of servants We not so much as servants strangers rebels cast-aways enemies in a forlorn condition 3. Were they kept under inferiour Tutors and Governours We far worse untaught ignorant foolish like the wild Ass without understanding without God in the world 2. The estate of the Christian Church is illustrated by a superlative eminency and advancement it hath gained by Christ's Incarnation And this benefit we gain by him is expressed in three remarkable particulars 1. The first thing remarkable in this great benefit is the Time when it was performed When the fulness
extrinsecus by conferring with God as a Mudd-wall when the Sun shines upon it but Christ's glory came from within from his Deity to his Soul 2. Moses his shining was not in such glory that was concealed and hid by the covering of a Vail Christ's darts through his Garments His shinings were radii divinitatis Damasc. Moses had splendorem sub velamento Christ had velamen in splendore 3. Moses his shining was terrible Christ's was comfortble The Apostles were loth to lose the sight of it 2. Christ was Transfigured to prefigure the glory of his second comming at the day of Judgment Then he will have his Saints about him as Moses and Elias and his Apostles to be present with him and he Himself will be in his glory His first Coming was in infirmity but the Kingdom of God shall come with power Look upon Mount Tabor and then believe the glory of his second Appearance 3. Christ was Transfigured consignare Resurrectionem It shews the possibility nay the facility of his own and our resurrection He who can transform himself thus into glory how easily can he raise up himself and us also and translate us into glory Look upon Mount Tabor and then doubt not but Mount Golgotha shall give up her dead 4. Christ was Transfigured armare contra scandalum crucis He had told his Disciples of his Cross and sufferings It greived and troubled them Now to remove this scandal of his Cross he arrayes himself in glory This Face that shall be spitt upon I can make it as the Sun this Body that is to be tortured shall shine as the Light these Garments that are to be parted shall be made resplendent Look to Mount Tabor and be not offended at Mount Calvarie 5. He shews himself in glory to his Apostles gives them a glimpse of Heaven to quicken up their appetites to the longing for it These praeludia of Heaven will support any drooping spirit As Ionathan the tast of Hony revived him presently As Caleb cut down a bunch of Grapes from Eschol and by the presenting of that encouraged the people to desire Canaan Fix thy Meditations upon these glories behold by faith Christ in his glory not attended only with Moses and Elias but with innumerable Angels behold thy Throne thy Crown thy white Robes it will make thee couragious and desirous to be dissolved THE THIRD SERMON ON S. LUKE ix 30 31. And behold there talked with him two men which were Moses and Elias Who appeared in Glory and spake of his Decease which he should accomplish at Ierusalem NOw follows Christ's honourable Attendance that accompanied him in his glorious Transfiguration And in it observe three particulars 1. The Persons who are present 2. The Manner of their presence They appeared in glory 3. Their Action and Employment An holy and heavenly Conference They spake of his decease First The Persons that attended and were present at his Transfiguration And they present themselves in three considerable notions 1. Their number Two 2. Their kind Two men 3. Their specialty Moses and Elias I. Their number Two Why so small a number of glorious Attendants He could have commanded twelve Legions All the assembly of the Saints were ambitious of this honour heaven would have emptied it self upon this Mountain to celebrate this glorious Transfiguration of Christ. Yet but two admitted 1. This Transfiguration of Christ was but a glimpse of his Glory no full manifestation He shews here but one beam of his Majesty not the full lustre and splendour of it When he comes in full Glory troops and millions of Saints and Angels shall wait upon him Now he more privately discovers himself in the view of a few and if he be now so glorious how resplendent will he be in all his Saints and holy Angels 2. These Saints present are not present for attendance only but as witnesses to give testimony to the Son of God And two witnesses of such choice and note of so great authority to seal and assure us of Christ's glorious Divinity are sufficient At the mouth of two witnesses or at the mouth of three witnesses shall a matter be established Deut. xix 15. There need no more Here therefore onely three from earth are assumed to this vision and two onely from heaven Hereafter Every eye shall see him Now the sight of him is more reserved and mystical and of a more reserved dispensation 3. Two Saints are assumed into attendance of this Glory others are omitted to shew and figure out a disparity and diversity of Glory in those blessed Spirits All the Saints have their portion of bliss but in their proportion not in a just equality As from earth he hath his favourites three choyse Apostles the rest stood at a more remote distance so in heaven though all are happy yet have they their measures and degrees of Glory These two in the Text are taken into a greater nearness admitted to a more full view of Christ others were waiting his coming into heaven longing for and expecting his glorious Ascension These had the favour of seeing him before in the dayes of their flesh Moses and Elias saw his back-parts These again are dignified with this glorious Apparition assumed with him into his triumphant Chariot as Iehu did assume Ionadab That 's the first their number two II. Their kind two men Why was he not attended with glorious Angels Why were not these commanded to wait upon him and worship him No he assumes not Angels but these holy men 1. They were magis idonei Testes more competent and convenient witnesses of his Deity and Mediatourship then the choicest Angels Moses and Elias should be of more prevailing Autherity then the Angels These had Authority of teaching in the Church And they bear record here in relation to what they were before with respect to the Scriptures of which they were the Pen-men and Teachers This is a great assurance of Truth that those Saints who first published the tidings of Salvation are now eye-witnesses feel and find the truth of what they Preached Remember them who have spoken to you the word of God whose faith follow considering the end of their conversation Heb. xiii 7. That Doctrine which they taught brought them to Glory 2. Duo homines Two men they attend this Glory of Christ because they are more concerned in Christ's Incarnation and Mediatourship These are not onely Spectators but Partners Our Salvation and bliss is the main aym of Christ the glory of the Angels is less principal and accessory He took not upon him their nature fulfilled not their Covenant To us he was born to us he lived for us he died They are not the Spouse but the friends of the Spouse The Church is Christ's Spouse they like S. Iohn the Baptist rejoyce at the sight of it As when God led the Israelites into Canaan a mixed people followed them and entred in with them so we are the choise people who are
no revelation or instruction on these Prophets part The Lord hath purposely estranged us from all entercourse 'twixt us and the Spirits departed There is no need of Moses and Elias to speak from heaven we have Moses and Elias and all that they can say behoofeful for us in their Books and Writings Ye are come to the Spirits of just men made perfect and to Iesus the Mediatour of the New Testament Heb. xii 23 24. He is the onely Mediatour III. The Matter of this Conference His decease which he should accomplish at Ierusalem Had some the reporting of this Conference it should have been of some other matters May be of the Succession of Times and Kingdoms of the rising and falling of Monarchies These the Prophets were acquainted with but these they talk not of Others would have reported some Seraphical discourse of the nine Orders of Angels and those Hierarchies or some great discourse of Limbus Patrum or of the souls in Purgatory No such matter it is here De morte Christi Of Christ's decease But 1. Why do they conferr about this 2. How do they talk of it 3. Why do they conferr about the death of Christ 1. This is the grand necessary fundamental Work of Christ for his Church If such a Synod as this meet it is not for trifles but they talk of the Common Salvation of the Church That is the Capital Truth the ground-work of all our Faith and Salvation This takes up their discourse Nay it is the Meditation of God His ancient thought from Eternity was busied about this That Christ should dye for our Redemption 2. This they talked of as a thing that was a great grief and offence to the Apostles A little before Peter abhorred to hear of Christ's death It bred in them 1. Scandalum tristitiae They were very sad 2. Scandalum dubitationis It troubled their Faith how the Messiah should suffer We trusted that it had been he which should have redeemed Israel Luk. xxiv 21. but he is dead Purposely Christ and these Saints conferr about this To acquaint the Apostles with this Mysterie that so it must be and that our salvation depended upon it 3. This they talked of as the thing that both Law and Prophets prefigured and foretold All their Sacrifices were Representations of his Death all their Prophesies Predictions of it Thus it is written and thus it behoved Christ to suffer Luk. xxiv 46. In this sense He was the Lamb slain from the beginning of the world 4. This they talked of as the matter of Christ's greatest Glory and Renown They being to Adore Christ and to put Honour upon him they invest him with his Garments dipp'd in Blood Isa. lxiii 1. Who is this that cometh from Edom with dyed Garments from Bozrah This that is glorious in his Apparel travelling in the greatness of his strength mighty to save What Honour like this to dye for his Church to be the Sacrifice of the World the Ransom of Mankind the Conquerour of Hell the Purchaser of his Chosen Quapropter Wherefore God also hath given him a Name which is far above every name Philip. ii 9. Absit therefore saith S. Paul ut gloriarer nisi in Cruce Christi God forbid that I should glory save in the Cross of Christ Galat. vi 14. 5. This they talked of as the main matter of heavenly discourse What do Moses and the Prophets Angels and Archangels talk and discourse of They wonder at and Adore the death of Christ and Redemption of the Church 6. This they talked of in care and solicitude for the Church on earth They themselves are in Glory Ay but their brethren yet as the two Tribes fight for their brethren Securi de se Soliciti pro nobis But 2. How do they talk of it Reduce all to these three heads 1. Praedicentes Foretelling him of it Not but that Christ foresaw it himself but this Dispensation he used to know it by Scriptures and these Revelations 2. Gratias agentes Adoring him for it magnifying his goodness as the twenty four Elders Thou art worthy to receive Honour and Blessing for thou hast Redeemed us 3. Orantes ut acceleret Begging the accomplishment Peter solicits him not to dye Moses and Elias they solicit him to finish that glorious work upon which their Salvation and the Salvation of the whole Church depended Use. 1. Christus in gloria meditatur de morte His Glory makes him not forget his Death How should we season all our thoughts of joy with thoughts of our departure 2. Do these glorious Saints talk of Death Oh! let it take up our thoughts let it be much in our meditations THE FOURTH SERMON ON S. LUKE ix 31 32. Who appeared in Glory and spake of his Decease which he should accomplish at Ierusalem But Peter and they that were with him were heavy with sleep and when they were awake they saw his Glory and the two Men that stood with him WE have seen in general the summ of this Conference about Christ's Decease Now look upon it more particularly and with accommodation to our selves So we discover four Particulars 1. Here is Colloquium de Morte They talk and conferr of his Death and Passion 2. Here is Natura Conditio Mortis T is exodus a deceasing or departure 3. Here is Susceptio hujus conditionis It is a fulfilling 4. Here is Circumstantia susceptionis It must be at Ierusalem First Here is Colloquium de Morte Christ puts himself into this premeditation of Death for two purposes 1. As a moderation of his present Glory and Majesty into which he is advanced Being thus magnified by his Father and raised to an high pitch of Glory he seasons it with this deep and serious meditation of his Death and Passion The thoughts of our end and dissolution are never unseasonable but yet they are most sutable and seasonable in our greatest advancements and prosperity When you abound with all outward comforts then allay and moderate thy joy with this mortifying Meditation I must lye down in the grave Thus Christ interchangeably In his Humiliation he refresheth himself with the expectation of Glory When he stands at the Bar Ye shall see saith he the Son of man sitting on the right hand of Power and coming in the clouds of heaven Matth. xxvi 64. And so before his Passion O Father glorifie me with thine own self with the glory which I had with thee before the world was Ioh. xvii 5. Contrarily being in the state of Glory he puts himself into the cogitations of Death When the Graecians came to visit and do honour to him he discourseth of his Passion Except a corn of Wheat fall into the ground and dye it abideth alone Ioh. xii 24. Naturally Abundance and worldly prosperity raises our thoughts too high makes us forgetful nay to abhor the mention of death Greatness like Ahashuerus will have no mourning nor sackcloth Esther iv 2. to appear before him As
suffices Let us hear his Voyce Here we have it and it must command the obedience of our Faith to yield and embrace it 2. It is the great conviction of the worlds Infidelity Had I not spoken to them they had had no sin but now they have heard therefore their sin abides Thus Christ convinces the Pharises The Baptisme of Iohn was it from heaven or from men Their consciences told them If we say from heaven Why did we not believe him Take heed ye despise not him that speaks from heaven To despise the Testimony of Men of Prophets of Messengers went not unpunished If we receive the witness of men the witness of God is greater He that believes not God hath made him a lyar because he believes not the Record God gave of his Son 1 Ioh. v. 10. A lyar Luther saith It is the greatest Opprobry of the greatest Provocation Call a man cruel unmerciful or proud or covetous the bloud riseth not so much as when ye call him a lyar How must God be provoked when we give the lye to his Truth question his Son authorized by his own Seal Unbelief gives God the lye 3. This Testimony from heaven it seals up our condemnation if it be rejected it makes an Unbelievers Damnation most confessedly just beyond all exception God hath sent his Son and testified of him that in him he offers Grace and Reconciliation What can we plead if upon rejecting this Testimony we be condemned People that live out of the Pale of the Church where this Testimony is recorded are like men that live in an unwholsome Ayr and far from Physicians when they fall sick there is but one way with them But see here is Balm in Gilead a Physician is here make use of him then or you perish wilfully Such Iudge themselves unworthy of eternal life Acts xiii 46. forsake their own mercies Hence we see Christ referrs it to themselves to judge what they deserve for refusing of Christ. Matth. xxi 40. Ask them What will the Lord of the Vineyard do unto those Husbandmen which reject his Son They all answered He will miserably destroy those wicked men Their damnation is just themselves being Judges Enough for the Manner of Expression A Voyce out of the Cloud Come we now Secondly To the Matter and Summ of it What doth God publish What hidden mysterie doth he disclose Even the highest mysterie of heaven That Christ is Mediatour This 't is the prop of our Faith 't is the tydings of Angels nay 't is the Voyce of God himself We count it a common vulgar Truth What Catechise you about Christ Ask who he was We wrong you Oh saith S. Ambrose Non solum incipientum sed perfectorum imo coelestium notitia Filii Dei Now in 〈◊〉 Testimony observe two things 1. A special Designation Hic est This is 2. A special Description My beloved Son in whom I am well pleased First Here is a special Designation This is my beloved Son In it there is a threefold force 1. It is Vox demonstrativa A personal pointing out of our Saviour This is he Before the Patriarchs believed In confuso in more general terms as the Promises were propounded 1. Semen Mulieris to Adam The Seed of the Woman then 2. Semen Abrahae to Abraham Thy Seed then 3. Semen Davidis to David then 4. Semen Virginis All came nearer and nearer but yet they never enjoyed a personal Evidence and Demonstration of Christ. But this Testimony singles him out and points out his Person If now they shall say Here is Christ or There is Christ look not after him We know him personally Iesus of Nazaret We have the concurrence of all specialties and circumstances to fasten our Faith upon him with all certainty And this assurance is required of Christians not onely to believe in the Messias but that Iesus is Christ. 2. 'T is Vox exhibitiva A Voyce betokening an actual and real and present Exhibition The Church before Christ was supported with Promises He shall come He shall be born in the fulness of time I shall see him but not yet saith Balaam The Saints before Christ were all in reversions and expectations They waited for this Consolation They received not the Promises But now the Father brings him into the world the Gospel presents him to the eye of your Faith They before us lived upon Promises but here is the advantage and excellency of our state we live upon Performances Theirs was Gaudium quaerentium ours Invenientium They were in a state of Expectation we in a state of Fruition They saluted the Promises afar off we possess and embrace them The stretchings out of their Faith are nothing so comfortable as the embracings of ours 3. 'T is Vox distinctiva It singles out Christ and separates him from the rest Moses indeed was a glorious Saint Elias a great Prophet the Baptist was much admired of the people they supposed he was Christ but still but servants Christ is the Son To which of the Angels said he at any time Thou art my Son This is the grand Prerogative of Christ. All Excellencies are but serviceable to him Let us honour Moses and Elias and other Saints and reverence them so as that we forget not they be servants and remember who is the Son let us adore him He is the King of Saints Purposely the Apostles 〈◊〉 recall'd from thoughts of Moses and Elias Why linger ye after them Here is the Prince of your Salvation That 's the Designation Come we Secondly To the Description In it three things 1. The Dignity of his Person 2. The Excellency of his Mediation 3. The Authority of his Doctrine First The Dignity of his Person 1. He is Filius a Son 2. He is Filius dilectus a beloved Son 1. He is Filius the Son of God Psal. ii Thou art my Son This is the Foundation of the Church that Christ is the Son of God This the Devils acknowledge Thou art the Son of God And that implyes these Truths 1. Filius ergo ejusdem Naturae The Creator and the creature they are not of the same nature nor the workman and his work but the Father and the Son are of the same nature Man begets a man not one of another kind and God begets God Thou art my Son hodie genui Vera Divinitâ—…s quia vera de Deo nativitas saith Fulgentius 2. Filius ergo distincta Persona The Son is a distinct Person and Subsistence from the Father He is not a Property or Attribute in God oâ—… a Manifestation of him but a true real Person subsisting in himself 3. Filius ergo paris Dignitatis 1. Ejusdem Excellentiae He counts it no robbery to be equal with God He is high in the glory of the Father placed ad dextram at his right hand 2. Capax ejusdem cultus He is to be worship'd with equal honour as his Father is All Knees must bow to Him all Tongues confess Him
Ezek. ii The word of the Lord came unto me saying Son of man stand upon thy feet And the Spirit entred into me and set me upon my feet Come we to the eighth and the ninth Verses Of which in short Vers. 8. And when they had lift up their eyes they saw no man save Iesus onely Vers. 9. And as they came down from the Mountain Iesus charged them saying Tell the Vision to no man until the Son of man be risen again from the dead We are now come to the closure and conclusion of this glorious Vision In it two things 1. The issue and end of it They saw Christ alone 2. The use they were to make of it A seasonable concealment of it for a time First For the issue and end of it And this offers to us a threefold Consideration 1. A cessation of all other Appearances Moses and Elias are vanished and withdrawn they see no man remaining 2. The continuance and abode of Christ. He stays and appears and continues amongst them 3. Their eyes are fixed upon him Him onely they behold And so from hence draw these three Conclusions 1. Moses and Elias the Law and the Prophets have but a temporary station and abode in the Church Christ being brought into the world they are withdrawn 2. Christs Office and Glory and Government in his Church 't is lasting and perpetual 3. The Eye and Observation and Faith of the Church is fixed upon Christ onely They look upon none other nor expect any other after him I. The Law and the Prophets they are determined by Christs Coming Moses and Elias they vanish 1. They were of a finite and limited duration not set over the Church as a perpetual Order but had their times fixed and bounded Three times there were that bounded them 1. The time of Reformation God had appointed a more exact and perfecter Government of his Church to succeed them When that which is perfect is come then that which is in part shall be done away that which is imperfect must yield Thus we see Aaron he was call'd upon by God to dye and then Moses 2. The Fulness of time that was their stint till he should come who should fill up all things with his Coming 3. A third time was Adulta aetas Ecclesiae When that time is come the Heir is no longer under Tutours and Governours Gal. iv 2. Their Nature and Purpose was for a time onely 1. They had an use of Promising that Age was trained up all under Promises When the Performance came then all Promises were to be abolished 2. They had an use of Prefiguring and Typifying and Shadowing out of good things to come When the Body and Substance comes the Shadows and Figures cease Blossoms wither when the ripe Fruit appears 3. They had an use of Prophesying and Prophesie we know looks not upon present things but upon future When the truths of all Prophesies are fulfilled then they cease II. Christs Presence and Authority and Government in his Church 't is lasting and perpetual Moses and the Prophets have served their time and have given place but Christ remains for ever This the Jews believed We have heard out of the Law that Christ abideth for ever Ioh. xii 34. Hence the Gospel 't is called Evangelium aeternum And the time of the Christian Church it is called The last time because there is to be no more instruction in Religion no new Sacrifice or Priest or Prophet or Sacraments or Form of Government 1. He hath made a full accomplishment of all Prophesies and Predictions there is no looking for another 2. He hath manifested and revealed all truth to his Church This is the dignity that God reserved for his Son All things that I have heard of my Father I have made known unto you Ioh. xv 15. The Church of the Jews had all necessary Truths revealed But 1. Not so clearly 2 Pet. i. 19. That was but as a candle that shines in a dark place Christ brings all Truth to light by the Gospel Now the whole Wisdom of God shines in the Face of Iesus Christ. We understand more clearly then the Prophets themselves 1 Pet. i. 10. 2. Not so fully Indeed they had a Sufficiency for that present estate but now abundance of Truth covers the Earth as the Waters cover the Sea 3. They had Additions and the rule of Faith was increased to them But we are to expect no more the Word of God is sealed up and ratified 3. He hath accomplished and effectually wrought all the good that the Church can be capable of He hath offered up a full Sacrifice obtain'd the gift of the Holy-Ghost This was one cause of abolishing of the Law it was weak made nothing perfect They received not the Spirit by the hearing of the Law That comes by the Gospel And therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fulness of the Gospel III. The eye of the Church looks onely upon Christ fixes upon him and expects no other This is the main difference betwixt the Jewish Church and Ours They were all in expectation and were wayters for better times But our Faith hath him exhibited and presented and rests upon him Hence Christ forewarns them not to listen to or look after any other If any shall say unto you Lo here is Christ or there believe it not Matth. xxiv 23. Go not forth look not after him Oculis videntibus Iesum nihil dignum praeter Iesum The Sun arising darkens all the Stars so all the former Saints are obscured to the eye of the Church and he alone must shine in his full glory As when the King enters into any City all Authority is resigned up to him all Vice-royes and Lieutenants must resign up to him So Moses and the Prophets all yield up their place in the Church to Christ. Now follows Secondly The Use they must make of this Transfiguration and that is a seasonable concealment In it 1. The Injunction it self Iesus charged them 2. The Nature and Purpose of it Not to Publish it 3. The time how long Till the Resurrection First the Injunction Iesus charged them Observe It is the Dignity and Prerogative of Christ to prescribe to his Church a Law of Truth what should be published and taught in his Church and what should be concealed 1. He is Primarius Doctor Legislator He teacheth As one having Authority and it is in his power to propound what Truths he will He is Lord of our Faith and may propound to our Faith whatsoever he pleaseth All other are but subordinate and limited Teachers and must be regulated from this grand Doctour Eccles. xii 11. The Masters of the Assemblies receive all their words as given from one Shepheard Hence they are described with terms and title of Limitation 1. They are Apostles Messengers not going in their own names or publishing what pleases them but receiving tidings from him who sent them 2. They are Ambassadours They
must have Instructions and limited Commissions 'T is high presumption to treat of any thing that is not given them in charge 3. They are Stewards not Lords and Masters in the house but must feed the family with food appointed them 4. They are called Interpreters not Authours of Truth but Expositors 5. They are Depositaries Truth is committed to their trust That good thing committed to thee 2 Tim. i. 14. 2. Christ alone knows Quae utilia what Truths are profitable and useful and saving Truths Humane curiosity would search into many things and ask as he did Master How many shall be saved As Peter What shall become of Iohn As the Apostles Master Wilt thou now restore the kingdome to Israel But Christ best knows all vital saving Truths 3. He alone knows the Capacity of his Church and Children what Truths are fit for them what they can bear Thus having given Solomon a large capacious heart he imparted to him all kind of Wisdome For others he distills-in those necessary Truths which are of a full proportion for their judgements and understandings Thus S. Paul being guided by Christs direction preached onely easie Truths to the Corinthians gave them Milk as unto Babes But to those who have exercised judgements for them stronger Truths Thus as the High-Priest was to divide the Sacrifice to God his part to the Priests their part to the people their part So some Truths there are we must leave to God some there are for Ministers some for the common people That 's the Injunction Secondly The Nature and Purpose of it The Vision must be concealed 'T is observable in the Works and Doctrine of Christ sometimes he commands secrecie and concealment Matth. ix 30. Having cured two blind men he charges that none should know it So Mark v. having raised Iairus his daughter charged none should know it And so for Truths he hath been pleased to reserve some Truths from publick and common notice and to reserve them till afterwards 1. Thus in the Old Law 1. The mysterie of the Trinity it was exceeding dainty and reservedly revealed 2. The Divinity of the Messias That he was to be Man was more evident but it was secret that he was God The Scribes could not conceive how David's Son should be David's Lord. 3. The Calling of the Gentiles was a Secret hid from generations The Jewish Church wondred at it Who hath begotten me these They counted it blasphemy in Stephen whenhe said The Ordinances of Moses should be changed 2. So now to us 1. The Conversion of the Jews 2. The Overthrow of Antichrist 3. The second Coming of Christ they are all concealed from us Thirdly This Vision of Christs Divinity and Glory that must be concealed till after his Resurrection 1. Till then Christ is Instatu Humiliationis and so he will have his Majesty and Glory to be covered Now he terms himself The Son of Man He was declared to be the Son of God by the Resurrection from the dead Rom. i. Thus he was pleased to vail his Glory and to become vile and of no reputation 2. It is Documentum Modestiae His Glory he is not ambitious to publish it As S. Paul fourteen years concealed his Revelations He glories in his Infirmities and weaknesses but till he was constrain'd he kept his Rapture conceal'd 3. Till his Resurrection these Apostles were Inepti weak and carnal not sufficiently grounded in this Doctrine of Christs Divinity After his Resurrection then they were endued with strength from above and then those mysteries that they could not bear the Comforter reveal'd to them 4. Quia Incredibile The Infidelity of the world was not yet to be removed it would not believe there had been such a Vision Infidelity deprives us of many Truths that God would otherwise reveal to us 5. Ne impediret Passionem It troubled Pilat to hear it mentioned That Christ was the Son of God And S. Paul saith Had they known it they would not have crucified the Lord of Life and Glory He purposely concealed his Deity to give way to his Passion And hence it is that he spake of his Divinity very reservedly He charged They should tell no man who he was Mark viii 20. but vers 32. He spake plainly of his Passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word A SERMON ON JOEL ii 13. Rent your heart and not your garments and turn unto the Lord your God for He is gracious and merciful slow to anger and of great kindness and repenteth him of the evil THis Chapter if we cast back our eyes to the former verses it is a fearful Prophesie from Almighty God of Judgement and Destruction And yet not so much a peremptory Prediction what he absolutely intends as a Commination onely what conditionally he threatneth And this Commination denounced against them not in Ionas's spirit with purpose and desire to have it fulfilled but in much compassion and commiseration with offers of peace and reconcilement that it might be revers'd Minantur homines ut feriant Deus ne feriat Man in his anger threatens when he means to strike God threatens that he might not strike but that we may be forewarn'd and ward off his blow It is S. Augustins observation of Christs foretelling the last Judgement and it is true in this and his other menaces Ideò multò ante praedicitur ut à nobis totis viribus caveatur And again Invitus vindicat qui quo modo evadere possinius multò ante demonstrat non te vult percutere qui tibi clamat Observe God forewarns us that he might fore-arm us to avoyd his threatnings The condition he offers it is Repentance Lex Innocentiam Evangelium poenitentiam The Gospel that offers all Mercy and Love it strictly exacts and requires Repentance The Text then it is a vehement Exhortation to Sorrow and Repentance And not an Exhortation onely what we should do but a Direction also how and in what manner Tertullian complain'd of the Heathen in his time Per poenitentiam faciliùs delinquunt quà m per eandem rectè faciunt And it is as true of the Jews They did so misplace the acts of Repentance in outward Superstition that their Repentance was no less sinful then the very sins for which they repented For the words themselves they naturally fall asunder into these two parts 1. Here is Praeceptum Poenitentiae 2. Motivum Poenitentiae 1. The Precept of Repentance in these words Rent your heart and not your garments and turn unto the Lord your God 2. The Motive to Repentance in the words following For He is gracious and merciful slow to anger and of great kindness and repeuteth him of the evil The Precept of Repentance divides it self into a double Exhortation answerable to the two parts of Repentance The first is an Exhortation to Contrition Rent your heart and not your garments The second is an Exhortation to Conversion And return to the Lord your God 1. In the former duty
's store up then and provide against it lay up against a dear year fence out Gods Judgments when they shall besiege us keep them out from entring upon us These and such as these are the thoughts of carnal men Ey but this Scripture offers more grace The piety of the Prophet hath other apprehensions of Judgments and farr other resolutions for the undergoing of them And this Piety in the Prophet appears in two degrees that make it more remarkable 1. Here is the low degree of the affliction he takes it at the worst he supposeth himself not onely in some necessity but in extremity in want of all outward things He saith not Onely if I have food and raiment though but hard fare and coarse clothing it shall suffice He submits not onely to Agur's portion Neither riches nor poverty but food convenient to sustain nature He stops not at Micaiah's diet Bread of affliction and water of affliction No he knows how to undergo the loss of all things Let poverty come upon him as an armed man and spoil him of all yet his heart will hold up he is not dismayed Ey here is Piety in the strength and highest improvement That will not capitulate with God how much it will suffer and no more but will resolve to bear the heaviest burthen submit to the sharpest affliction and undergo it holily 2. The Prophets Piety is seen in another degree that 's the high degree of affection with which he will entertain this great affliction 1. He makes not onely use of his patience he will suffer patiently and meekly he will not murmure at it 2. He resolves not onely to be content with it and well pleased with this condition that 's a degree higher Patience suffers it but Contentment feels it not Contentment is an Autarchie it feels no want But the Prophet rises higher 3. He knows how to rejoyce in affliction Joy that 's the affection that belongs to happiness and felicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. In the day of prosperity rejoyce but in the day of adversity consider saith Solomon Eccles. vii 14. Sad thoughts one would think are then seasonable No here the Prophet can rejoyce in the day of adversity Nay more as S. Paul exhorts Rejoyce in the Lord always again I say rejoyce Phil. iv 4. So here this Feast of Joy hath two Courses 1. I will rejoyce in the Lord. 2. I will joy in the God of my salvation TWO SERMONS PREACHED UPON EASTER-DAY ON EASTER-DAY The First Sermon JOB xix 25 26 27. For I know that my Redeemer liveth and that he shall stand at the latter day upon the earth And though after my skin worms destroy this body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me THis Text is a Prophesie and Prediction of our Saviour Christs glorious Resurrection the great benefit and mysterie of our Religion which the Christian Church doth this day celebrate A Sacred Truth requiring not onely the Assent but the Devotion and Adoration of our Faith The work of this day layes the greatest proofs of Christs God-head and Divinity He was declared to be the Son of God by the Resurrection from the dead Rom. i. 4. And when God was to bring his Son back from the grave this and the like Prophesies as Ushers attended him and proclaimed before him as Pharaoh before Ioseph Abrech Bow the knee Let all the Angels of God worship him Let every knee bow before him Let every tongue confess him Let every soul receive and embrace him 'T is true the incredulous unbelieving Jews labour to obscure and deface this and all other Prophesies of Christs Resurrection and by a mis-construction to draw it away to another sense They answer all these Prophesies as Esay complains of them chap. xxx 10. They say to the Seers see not and to the Prophets prophesie not unto us right things but prophesie to us deceit The Jews they pervert the Text and some other Expositours mistake it and draw down the height and mysterie of this speech to an inferiour sense But generally the most Ancient and most Orthodox Interpreters do fasten their Meditations upon this Text as a clear and undoubted prediction of our Saviours Resurrection And this sense we embrace and so apprehend the words as a Prophetical prediction and faithful confession of our Saviours victory and triumph over the power of death And it is of good use to look back to these Prophesies even after their fulfilling As the Angel spake this day to the women at the Sepulchre Come see the place where the Lord was laid The emptiness of the grave proved that he was risen So even after Christ is risen it is of use to our faith to review these Prophesies Come see the place that foretold his rising again the fulfilling of these Texts will greatly confirm our faith of his Resurrection As in your purchases and possessions though you be already seized and stated in them yet ye desire to get in all former Conveyances to strengthen your tenure So though you be possess'd of this dayes benefit yet these Prophesies are as our fore-fathers records we claim these Testimonies as our Inheritance our Faith holds by them To reflect upon these Prophesies will confirm our belief in all other Truths as yet to be fulfilled Impleta credimus impleri videmus implenda confidimus saith S. Augustine It will put Davids Song into our mouths As we have heard so have we seen Heard it foretold Seen it fulfill'd We may sing with the Psalmist All the wayes of the Lord are Mercy and Truth Mercy in Promising Truth in Performing We may confess with Solomon Blessed be the Lord who spake it with his mouth and hath with his hand fulfilled it We may open our Text as Christ did This day is this Scripture fulfilled in your ears our Faith may safely set to its Seal That God is true For the words themselves they report unto us a memorable remarkable Prophesie of the Resurrection of a double Resurrection 1. Here Iob fore-sees and fore-tells the Resurrection of Christ. He tells us That Christ who by his Death Redeem'd him hath again obtain'd an endless Life That after his fall by Death he is recovered and got up again stands and shall stand last upon the earth 2. He Prophesies of his own resurrection That though he were now in a dying condition death had already seiz'd upon him yet he knew there was hope in his death that he should be raised from the grave of corruption to an everliving and blessed state and condition Now surely this is a Text of Scripture worthy of all acceptation much to be set by both for the clearness and evidence of it and also for the date it bears and print of Antiquity 1. 'T is a clear Prophesie there is not a fuller more express description of the Resurrection in all
a force to appropriate and make Christ our own Without this a general remote belief would have been cold comfort He loved Me and gave himself for Me saith S. Paul What saith S. Chrysostom Did Christ dye onely for S. Paul No Non excludit sed appropriat He excludes not others but he will secure himself This word Meus doth facere Deum possessionem nostram saith S. Augustine in Psal. xxxii make God our own It is the ligature and joynt of Faith that incorporates us into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it glues us to the Lord and makes us one Spirit with him Iob in his Scio did not glance but fix upon him here in Meus He uses no light touchings but close embracings My Well-beloved is mine and I am his And again My Well-beloved is as a bundle of Myrrh that lyes betwixt my Breasts A general notional catholick Faith walks in a garden of Myrrh that 's pleasant and delightful but this special Faith that Iob stayes by gathers this Myrrh binds it in a bundle layes it 'twixt his Breasts that 's fragrant and comfortable This application 't is always useful especially when we are in Iob's case Temptations and Afflictions they will make us run to God clasp fast about him Deus Meus Deus Meus in the closest application We have done with the first particular of the Text Iob's Faith of Christs Resurrection Come we now to the Second the faithful Profession he makes of his own That although death had already seiz'd upon him yet he was assur'd he should rise again and be made partaker of a joyful Resurrection That we may take a more full view of this holy Profession and observe the many Excellencies that shew forth themselves in this Faith of his we will reduce all to three observable Particulars 1. Veritas Fidei There we shall see those Truths that are couch'd here in Iob's holy Profession and thence we shall learn the dogmatical part of this sacred mysterie of our Resurrection 2. Pietas Fidei The many Evidences of Piety and Devotion which appears in this Profession of Faith of his Resurrection 3. Beneficium Fidei The many seasonable and useful advantages of his Faith which this holy man found in this Meditation and Profession First observe the several Truths included in this Faith of Iob concerning his own resurrection Reduce them all to these three heads 1. Here is Certitudo resurrectionis propriae He apprehends the truth of his own resurrection with fullest assurance I know it that word of certainty belongs not onely to his Faith of Christs Resurrection but it sets out the confidence he had of his own Christs Resurrection and ours are made two several Articles of our Creed First we believe Christ rose the third day then again we believe the Resurrection of the body that we shall rise also Now Divines observe that which makes several Articles of our Faith are the several difficulties that are in those Articles which we profess to believe Now our resurrection carries with it the shew of some difficulty and improbability that appear not in Christs Resurrection so that a man may yield to the truth of Christs Resurrection and yet stick at ours and doubt and question that 1. Christ was God it was easie for him to raise up himself He had power to lay down his life and power to take it up again at pleasure But Iob and all we are frail and weak creatures when the pit hath shut her mouth upon us how shall we rise again 2. Though Christ were dead and so his soul sever'd from his body yet his God-head and Divinity were still united to it His dead body was the body of the Son of God still supported and sustained by the Deity and so being united to the fountain of life 't is more conceivable that he should revive and live again 3. Christs body in the grave saw no corruption or putrefaction no incineration turn'd not into dust and ashes lay but three dayes in the grave and revived Iob's body and ours shall be eaten with worms turn'd to corruption rotted in the grave many hundred years It is easier then to conceive Christs Resurrection then to believe ours Yet Iob ye see sets his Scio to both I know Christ is risen and notwithstanding all these improbabilities I am sure he speaks it as knowingly I know I shall arise Both Articles must be believed with the same assurance We are told by some that those Truths that concern Christ and the Church in general you may believe firmly and certainly say I know them but for those Truths that concern our selves in particular That Christ hath Redeemed me Sanctified me will Raise me to Life and Glory there is no Scio for them we cannot be sure of them hope well we may but with contrary doubtings and suspitions No in all Gods Promises Faith must labour to work out assurance Quod propter Deum creditur aequalitèr creditur If God saith Faith assures it self of it It is the infirmity of Faith to doubt not the duty of Faith Then Faith works kindly when to every Truth reveal'd it sets to its Scio. That 's the first Certitudo Fidei 2. Here in this Profession of Iob is Fundatio Resurrectionis the ground and foundation that he layes to his Faith of his own resurrection Why is Iob sure he shall rise again Because he is sure that Christ is risen First he knows Christ is alive then he inferrs I shall live again Our resurrection is founded and built upon Christs Resurrection 'T is that that gives footing and fastning to our Faith Still the Apostle inferrs our resurrection from that of Christs He that raised Christ from the dead shall also quicken your mortal bodies Rom. viii And this Inference 't is good upon three grounds 1. Christs Resurrection 't is Argumentum possibilitatis We may strongly argue from Christs Resurrection to the possibility of ours If God rais'd him the same power can raise us also Tota ratio facti it is Potentia facientis Omnipotency sticks at no difficulty Nay Christs Resurrection argues the possibility of our resurrection and that with advantage Christ underwent a cursed death death was in its full strength when it seized upon him If Christ brake through the Iron-gate clave the Rocks sure then it is possible for us to rise now the gate of Life is set open to us the Rock and Grave-stone roll'd away and removed for us Indeed Christs was a full death so is not ours 1 Thes. iv 14. If we believe that Iesus dyed and rose again them which sleep in Iesus will God bring with him For whether is it easier to say Awake thou that sleepest or Rise from the dead Dost thou doubt of thy resurrection Remember that Iesus was rais'd from the dead and be not faithless but faithful 2. Christs Resurrection 't is a good ground of ours 't is Exeâ—…plum Resurrectionis the exemplary cause of our resurrection He shall
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
Upholders it must not make us faint but double our endeavours that that loss may be recovered So Moses my servant is dead arise Ioshuah play the man now This made Elijah zealous before there is none left I even I onely am left 1 Kings xix 10 so it doth now Elisha The daily losses that the Church suffers should make us more forward in doing all the good we can 7. Sensus infirmitatum He desires a double Portion in respect of Elijah out of a sense of his own infirmities He conceived Elijah to be a man more able and sufficient even by natural parts and he was conscious to himself of his own insufficiency and therefore he judges a double Portion was necessary for him whereas a less Portion enabled Elijah A true sense of our unworthiness and infirmities will make us more zealously earnâ—…st for a larger enablement of Gods gracious assistance This made the Prophet cry out I am a man of unclean lips Isai. vi 5. Moses oft pleads his insufficiency Wouldst thou be stirred up and made more capable of grace in any kind Look not upon thine own strength but upon thine infirmities Lord I am a child and cannot speak who is sufficient for these things Saul got a new spirit when he said I am of the smallest of the Tribes of Israel and my family the least of all the families of the Tribe of Benjamin 1 Sam. ix 21. 8. Elisha's Ministery was likely to fall into difficult times Ahab and Iezabel had so spawn'd the Church with Idolatry and Sorcery and Persecutions that Elisha sees nothing but Opposition He is to encounter with a whole Nation of Idolaters There were seventy Sons of Ahab left in Samaria and a Succession of Persecutors like to continue According to the difficulty of the work he begs the larger enablement He shrinks not from the Service onely he beggs Assistance The rising of Persecution and Opposition must not discourage but provoke and stirr us up to solicite for greater enablement When times are peaceable less gifts may do good In a Calm any body may serve to guide the Ship but in a Tempest then all sufficiencies are little enough Thus the Church Acts iv 28 Now Lord behold their threatnings and grant unto thy servants that with all boldness they may speak thy word By stretching forth thine hand Verse 30. The Persecutions of the Church must not deterr but provoke us to a greater enabling of our selves In danger of Heresie be more grounded in Religion A double portion of Knowledge is then requisite Well then 1. Doth Elisha beg of Elijah If He draws from the Channel how should We have recourse to the Fountain Christ is not onely the Obtainer but the Soveraign Dispenser of all grace Goe to him now ascended Elijah ascended ceases his Intercession Christ now intercedes most of all He is set over all the Store-houses of God as Ioseph was over those of Pharaoh's in Egypt As therefore they to Ioseph so let us to Christ. When he ascended on high He gave gifts unto men Eph. iv 8. He it is who breathes out the Spirit Ever unfold thy wants to him beg supplies of him 2. If Elisha begs Prophetical Endowments which are variously bestowed then may we be more forward to pray for those necessary sanctifying graces of the Spirit A man may seek for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God sometimes denie them But Faith Repentance Holiness those he will never deny They are covenanted for if thou seekest for them Thou mayst pray and pray to be a Prophet and not obtain pray for saving grace God will not reject thee These we should importune for most earnestly they being evidences of special favour pledges of Salvation 3. Doth Elisha thus seek for enablements to do the Church Service It should provoke others to joyn with Elisha in this request It is for thy good that Elisha prays that he might be fitted to save thee Oughtest not thou to joyn in obtaining this grace Thus S. Paul calls upon the Churches Pray for me that utterance may be given unto me that I may open my mouth boldly to make known the mystery of the Gospel Let us pray that God would shed his Spirit richly upon his Ministers They who feed the Nurse do it for the Childs sake that sucks on her So should you pray that the Lord would encrease his Spirit on those that dispense the Word to you 4. Elisha he desires to imitate and exceed Elijah Elisha a Prophet sets Elijah a Prophet for his Pattern So in all Callings and Professions propound the Examples of the choisest Worthies that are before thee Art thou a Magistrate say Oh that the Spirit of Nehemiah may be doubled upon me Art thou a Master Oh that the Spirit of Cornelius whose whole Houshold was religious may be doubled upon me Art thou poor or sick Oh that the Spirit of Iob may be doubled upon me Art thou rich Oh that the Spirit of Abraham or 〈◊〉 may be doubled upon me Art thou a Child Oh that the Spirit of Isaac might be doubled upon me Art thou a Servant Oh that the Spirit of Eleazar might be doubled upon me Look upon the choisest Copies write after them imitate those that do excell in the way wherein God hath placed thee A SERMON ON S. LUKE xxi 34. Take â—…eed to your selves lest at any time your hearts be over-charged with surfetting and drunkenness and cares of this life and so that day come upon you unawares THe Chapter contains First A serious fore-warning that Christ gives to his Disciples of the approach and drawing near of the day of Judgment A Truth never unseasonable to be taught and believed in the Church of God but yet most proper and suitable to the times of Christianity The times of the Gospel in which we live are call'd The last dayes Heb. i. 2. Brethren the time is short saith S. Paul 1 Cor. vii The ends of the world are come upon us Christians 1 Cor. x. 11. Not but that the times before Christ had this warning given them and those Primitive Saints took notice of it Enoch that lived in the first age of the Church preached this Truth to the old World God by the Spirit of Prophâ—…sie reveal'd it and he by the eye of Faith clearly discerned it as if he had seen Christ coming in the Clouds Hear what S. Iude saith vers xiv Enoch the seventh from Adam prophesied of these times Behold the Lord cometh with ten thousands of his Saints to execute Iudgment And the Prophets spake so clearly of our Saviours coming to Judgment in Glory that the Jews as Tertullian observes mistook his second coming for his first they interpreted the predictions of his last appearance for his first coming into the world in his Incarnation The teaching of this Truth was not then unseasonable but yet of the two Ages of the Church the doctrine of the day of Judgment is most proper and agreeable to us
must be provided for with fruitfulness That 's the second Not Spirituali annexum That 's the Kind I come II. To the Parts of them 1. It is Spirituale donum Seek and labour for spiritual enablements The inclinations of nature must be strengthened and elevated with gifts of grace The weightiest employments require the greatest enablements Those three great Callings Kings Priests Prophets they were all anointed to signifie that large measure of grace that those Callings required Nay the High-Priest had all the holy oyl poured out upon him to signifie his Calling required plenty of grace the inferiour Servitors were but onely sprinkled in a sparing manner Indeed to be gifted and fitted by the holy Spirit 't is the only comfortable assurance to thy conscience of thine inward Calling Gods Seal set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which the warrant of the Church 't is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ink and Paper as S. Paul distinguishes And yet how many run before they be sent suing like Ahimaaz to the Ioabs of Israel But what if I run though they have no tidings Who if they were questioned whether they have received the Holy Ghost in some competencie of gifts must return the answer of those uncatechiz'd Novices Act. xix We know not whether there be any Holy Ghost yea or no. No God never employs but he always enables as Saul did with David when he sent him to fight he put on his own Armour he will strengthen thee with his own Spirit to discharge His business That 's the first Spirituale donum 2. Is Spirituale ut officium Seek and labour for spiritual employments And indeed Donum obligat ad officium the conferring of a gift it is the exacting of a service 'T is like Press-money if once thou receivest it thou art bound to do service Thou art a servant and thou must and thou hast a Talent and thou mayst be profitable to thy Masters advantage To have the first Spirituale donum without this second it is to no advantage Donum in habitu 't is Talentum in sudario Donum in exercitio 't is Talentum in mensario it gains and increases Donum in habitu 't is a Candle in a bushel exercise and employ it 't is set on a Candlestick Without exercise and practice saith S. Bernard thou art Lux modii with it thou art Lux mundi Not onely the mispending but the neglecting of this gift condemns thee S. Paul bids Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire goes out for want of blowing as well as with quenching Mettal not onely wears out by use but is eaten with rust And what saith S. Iames The rust of your gold shall witness against you not onely the mispending The rust of our gifts as well as the mis-using shall rise up and condemn us To be able to preach and not to perform it S. Augustine counts it like the sin of Onan Maledictus qui non suscitat semen in Israel praedicando Christum generare Christianum Art thou invited to preach and yet refusest Art thou shod with this preparation of the Gospel and yet refusest when the Church calls for thine help thou shalt be discalceatus in Israel If thou wilt not raise up seed to thy elder brother Christ the Church may pull off thy shoes and spit in thy face Nè sis in eorum numero quorum pedes sunt speciosi 'T is S. Augustine's Allegory That 's the second Spirituale ut officium 3. Spiritualem potestatem Labour for and desire onely spiritual power and authority As in the first Donum obligat ad officium so here Officium disponit ad potestatem Our authority and power is onely spiritual The weapons of our warfare are divinitùs potentia Thus S. Chrysostom magnifying and preferring his spiritual power To a King are bodies committed to a Priest souls they fight with sensible armour we with spiritual They fight against Barbarians I fight against Devils as he speaks elswhere his doctrine is to him as fire and sword The censures are onely spiritual that the Church inflicts This thunder of the Church like that from Heaven melts the metal meddles not with the sheath works upon the soul. And yet what a stirr keeps that Priest of Rome for his temporal Power to be joyned with spiritual Joyning with his Pastoral Staff an Imperial Sword as we see some Rapiers sheathed up in Staves in censuring of the Church wishing as Balaam did in beating of his Ass I would my staff were a sword in my hand for then would I kill thee And yet we exclude not all temporal power as utterly unlawful 'T is not a consequent from our spiritual but yet it is compatible with it Christ doth not command it but the Prince may conferr it Onely of our selves 't is meerly spiritual That 's the third part Spiritualem potestatem a spiritual authority I come briefly to the Third Object propounded to them and that is Prophecy And by it I conceive with Expositors not any extraordinary miraculous Revelation but an ordinary set course of preaching and interpreting and opening the Mystery of the Gospel in S. Pauls description A speaking to men to edifying to exhortation and comfort And then take notice of the nature and honour of this holy function Preaching 't is Prophesying 1. It is loco Prophetiae 't is in the room and stead of Revelation and Prophecy As the Israelites were first fed with Mannah afterwards that ceasing they fed on the fruit of the Land Prophecy now ceasing we must wait for no more Visions but rest our selves on the set word of God See this observable in the closure of both the Testaments Malachi the last of the old Prophets shuts up the Old Testament with this Seal Remember ye the Law of Moses my servant which I commanded to him in Horeb for all Israel with the Statutes and Iudgments till Elias comes there were no more Prophets till Iohn at Christs first Coming S. Iohn the last of the Apostles he seals up the New Testament with the same Closure no more additions to the New Testament till Christs second Coming We have Moses and the Prophets Christ and the Apostles in stead of Revelation It is loco Prophetiae 2. It is aequale Prophetiae 't is as good as Prophecy of the same nature springing from the same Fountain and Original As the fire on the Altar though maintained and fed with ordinary fewel yet is counted heavenly because the first Original of it was from Heaven The Scriptures contain fully the marrow and pith of all former Prophecies in the Old Testament As at the first Creation the Lord made an extraordinary light but after conveyed it into the body of the Sun and Moon and all light now arises from them so in the beginnings of the Church God set up an extraordinary light of Prophecy now he conveys it all into the body of the Scripture comprehending all saving truths that they reveal It is aequale
all men since Adam Never any but the first Adam in his Innocency could have fulfilled it never any but the second Adam our Lord Iesus did perfectly fulfil it S. Paul tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. viii an impotency nay an impossibility in the Law by reason of sin Indeed when God first gave the Law it was sutable to our strength but sin infeebled us and so the Law proved impossible to us Saint Peter tells us It was a yoke that neither we nor our fathers could bear Act. xv 10. Not onely men in the state of Corruption but the very Saints in the state of Regeneration come short of it Imperfection of grace cannot attain to perfection of obedience The Church of God defended this truth against the Pelagians That the Law of God in the exactness of it no meer man did ever fulfil it There are two Dimensions in the Law 1. The first is maximum quod sic in doing of good how full must that be it must be toto corde with our whole heart 2. The second is minimum quod non in declining from sin how much must that be 't is Non concupisces not so much as to linger or lust after it Consider these two Dimensions and it will make us confess with David I see an end of all perfection but thy law is exceeding large That 's the first 2. Take the Law in the lowest pitch of righteousness yet an unregenerate man cannot obey it He is so far from fulfilling all the Law that he cannot perform the least part of it Some outward Acts a meer natural man may do S. Paul tells us They do by Nature the things written in the Law but look to the spiritual manner of performance so no natural man can obey it in the least and lowest degree of it Every carnal man is reprobate to every good work Tit. i. 10. Love is the fulfilling of the Law Perfect Love fulfills it perfectly imperfect Love doth it imperfectly but without Love there is no performance You may as soon gather Grapes from Thistles as any good work from an unregenerate man Laudo fructum boni operis sed in fide quaero radicem saith S. Augustine If the root be not good which is Faith working by Love the fruit though outwardly specious is inwardly vicious That 's the second 3. Consider the Law in the Evangelical mitigation and abatement of it yet still the Saints of God find difficulty in it A regenerate man is two men That which is spiritual and renew'd in him that readily conforms to the Law of God The spirit is willing saith our Saviour ey but the flesh is weak Nay oftentimes wilful stubborn and resisting A Christian indeed is freed à morte Peccati from the death of sin he hath a new principle of life put into him that disposes him to all holy obedience but yet he is not freed à morbo Peccati from the disease of sin that still hangs upon him and that shrinks away and withdraws it self from this due obedience A Christian hath both Primitias Spiritus the First-fruits of the Spirit they make him Spiritual and withal he hath Reliquias carnis some dregs of flesh in him they make him carnal loth and listless to any holy obedience Thus we see the Law 1. In the highest pitch is impossible to the Saints 2. In the lowest pitch 't is impossible to the unregenerate 3. Even in its moderation 't is difficult to the best in this imperfect state of regeneration But yet 't is most true what the Text affirms Gods Commandments are not grievous His Service is no such hard service as the world accounts it 't is no such toyl and drudgery as carnal men conceive it 'T is a service indeed for why should we be left to a lawless liberty but 't is an ingenuous service Take my yoke upon you saith Christ for my yoke is easie and my burthen is light 'T is Satans policy to stave us off from God with this conceit O he is an hard Master duram servies servitutem farewel comfort and contentment if he be your Master Nay verily Gods servants find no such grievances in this employment which will appear upon these three Considerations 1. In respect of their state and condition 2. In respect of their task and employment 3. In respect of their many encouragements which they meet with in this Service 1. Look upon their state and condition Gods people are not in any base servile condition But 1. They are called unto a state of Liberty and Liberty 't is sweet in it self and sweetens all our employments It matters not so much what we do as upon what terms we do it If as slaves and bondmen that embitters our work and makes it grievous If as free and ingenuous it sweetens our employment And such are all Gods servants You have heard it often His Service is perfect freedome The Law they live under 't is call'd A Law of Liberty Iam. i. 25. Brethren saith S. Paul Gal. v. 13. You are â—…alled unto Liberty Gods servants must be no bond-men The Israelites were not to be slaves for they are my servants saith God Levit. xxv Thus as Solomon made no bond-men of the children of Israel 1 Kings ix 22. but put them into ingenuous services so doth God with his servants 2. As it is a free so it is an honourable Service As we know the greatness of the Master dignifies and ennobles the service that is done unto him 'T is the high Title that the Saints have gloried in that they were Gods servants and belonged to him David gloried more in this that he was Gods servant then that he was Israel's King So Theodosius Behold Lord I am thy servant I am thy servant and the son of thy hand-maid Psal. cxvi He chose to be A door-keeper in Gods house Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts Psal. lxv 4. 'T is an high dignity to be Gods moenial servant 2. Look upon their task and employment you shall find the Service of God 't is no such wearisome service 1. The work which God enjoyns them 't is possible to them Gods Commandments are made possible to a regenerate man All things are possible to him that believes Mark ix I can do all things through Christ that strengthens me Phil. iv 13. Flesh and bloud sees nothing in the Law of God but impossibility like the unbelieving Spies O we cannot conquer the land But Faith and Love like Caleb and Ioshua conceive it may be done and undertake it readily 2. This work is easie I said it even now 3. This work 't is not onely possible and easie but pleasant and delightful A good Christian finds exceeding great pleasure and sweetness in it A just man saith Solomon delights to do justly 't is a joy to him Prov. xxi 15. So a good Christian delights in Piety Thus David