gives over till it hath placed us in Glory 1. Here is the fat Calf kill'd for us the holy Lamb of God redeeming us from condemnation 2. Here is the Ring put upon our finger the Seal and Pledge of his Spirit and 3. Here is the choyce Robe of Glory and Immortality that we are invested with 'T is a Connexion II. It hath the use and force of an Illation But if He deduces and proves our Resurrection out of former antecedent principles and priviledges The raising and glorifying of our bodies 't is an appendix and deduction from some other things Our Resurrection is not so much a principle as a conclusion of Faith and it must be inferred not by an Enthymeme but by a Sorites it hangs not upon one principle but upon many Not conclude Praescivit ergo glorificavit but He hath redeemed he hath called he hath mortified and sanctified therefore he will raise us and at last glorifie us These assurances are not immediate and clear in themselves but are contained in their causes We must not presently affirm I shall be saved my body shall be raised but it must be lawfully concluded out of warrantable grounds If I be justified If I be sanctified If the Spirit of God dwell in me make sure of these these are Evidences and Arguments and Pledges of our Resurrection That 's the second it hath the force of an Illation III. It hath the force of a Caution and necessary Proviso And so it makes our Resurrection conditional But how can that be 1. Our Resurrection 't is absolute and necessary ex exigentia Iustitiâ—… 't is appointed for all men to come to Iudgment Heb. ix The Resurrection shall bring the prisoners from the Jayl to the Bar. True and yet it is conditional That there shall be a Resurrection 't is grounded on Gods Justice but the resurrection to Life that 's capable of a limitation and condition If I may attain to the resurrection of the dead saith S. Paul Phil. iii. 11. That there shall be an Assizes and Jayl-delivery is settled by Law but how the prisoners shall speed whether pardon'd or condemned there is hazard in that On Pharaâ—…h's Birth-day both Butler and Baker shall come out of Prison but whether to Advancement or Execution is not so certain But then 2. This resurrection to Life hath a certainty in it Gods purpose hath determin'd it Christs merits have purchased it True and yet it is conditional Not any promise or mercy on Gods part but supposes and requires conditions on ours We cannot immediately from Gods purpose or Christs merits leap into heaven but there are pre-requisite conditions and subordinate means for our actual fruition I strive if by any means I may attain to the Resurrection Phil. iii. The ladder to heaven hath many staffs and steps and degrees many Iffs and Conditions to be observed 3. Our Resurrection 't is Articulus Fidei a fundamental Article of our Faith and yet limited with an If. Though in it self never so infallible yet a personal and comfortable apprehension for our selves depends on Condition Let our Resurrection be never so certain in it self yet extra studium Sanctitatis 't is not certain to us Without Holiness no man shall see God Heb. xii He that hath this Hope purifies himself as he is pure 1 Ioh. iii. So then for conceiving of this condition we will take of it a double Consideration 1. Let us consider it in the several Particulars 2. Then in the Summary drift and purpose of it I. Take it asunder into Particulars If the Spirit of him that raised up Iesus from the dead dwell in you Here we have a description of the Holy-Ghost by a three-fold Reference 1. In reference to God the Father so he is called The Spirit of Him that is of God the Father The Holy-Ghost is the Spirit of the Father 2. The Holy-Ghost is described with reference to Christ as it was the Spirit of the Father raising Christ from the dead 3. He is described in reference to us by a gracious habitude and relation to us he is said to dwell in us 1. Here is a blessed relation he is the Spirit of the Father 2. Here is a glorious operation He raised up Iesus from the dead 3. Here is a gracious Possession He dwelleth in us 1 rst Look upon the first Reference the Holy Ghost is here called The Spirit of the Father These relations in the sacred Trinity are incomprehensible He dwells in the thick darkness Sanctius reverentius haec creduntur quà m discutiuntur 'T is safer to meditate on the gracious relations of God to us then of those mysterious relations within himself The light in the air is easier seen then the body of the Sun Briefly therefore the Holy Ghost is both the Spirit of the Father and of the Son proceeds alike from both of them The denial of this truth by the Greek Church caused that great Schism 'twixt the Eastern and Western Churches and if we will believe Bellarmine this errour was remarkably punished by God the City of Constantinople being on the Feast-day dedicated to the Holy Ghost sackt and overthrown However the Christian faith acknowledges the Holy Ghost to be the Spirit of the Father and the Spirit of the Son Sometimes he is called the Spirit of the Father Iohn xv 26. He is called the Spirit of truth which proceeds from the Father Luke xxiv 19. The same Spirit is called The promise of the Father Both in procession and in mission his being and his sending come both from the Father Again sometimes he is called and that in truth and propriety of speech the Spirit of the Son Rom. viii 9. If any man have not the Spirit of Christ he is none of his Gal. iv 6. God hath sent forth the Spirit of his Son into your hearts As the Spirit is the promise of the Father so likewise he is the promise of the Son Iohn xvi He promised to send them the Holy Ghost the Comforter This procession from the Son was sweetly and aptly represented by that outward Sign and Ceremony which Christ used in giving the Holy Ghost Iohn xx 22. He breathed on them and said unto them Receive the Holy Ghost Spiratio 't is ab intra it shewed the Spirit proceeded from him The Apostles they gave the Holy Ghost but not spirando it proceeded not from them Christ gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil speaks he by authority they ministerially S. Paul expresses it Gal. iii. 5. They ministered to them the Spirit The Holy Ghost then being the Spirit of the Son as well as of the Father why then is he here called the Spirit of the Father 1. Quia pater fons Deitatis the Father is the fountain and original of the Deity and doth communicate it both to the Son and to the Spirit Hence Divines compare the Father to the Fountain from whence the
and yield to death But Paul is not here barely content to die but longs for that blessed hour judges it best of all to be dissolved and to be with Christ Verse 23. O when shall I appear before the presence of God 2 Cor. v. In this we groan earnestly desiring to be cloathed with our house which is from heaven S. Aug. tells us of Christians of the weaker and more imperfect sort Such saith he desire and long to live but yet are content to die it God see it fit But other more grown and spiritual Christians and such an one was blessed Paul though they be content to live yet they wish and desire and long to die The former have mortem in patientia vitam in desiderio they die patiently but would live willingly the other as S. Paul here they have vitam in patientia mortem in desiderio this life it is the matter of their patience but a blessed death is the matter of their desire That 's the second 3. See here in Saint Paul an higher degree and growth of Piety 1. Having gained this great Confidence and assurance of Heaven And 2. His soul panting and longing for the enjoyment of it yet that he may do God more service and promote the spiritual estate and welfare of his Church he can be content to delay those enjoyments to forbear his salvation to keep out of Heaven to be serviceable to the Church Desiderat requiem sed non recusat laborem He could wish he were at rest but yet for all that he is willing to labour still and to travel in his Ministery And what that was ye may easily guess In those times to be a faithful Preacher of the Gospel was to be no less then a Martyr Well S. Paul hath counted the cost forecast the worst Pains Poverty Persecutions he can endure them all for the love of Christ and for the good of his Church He chooses to suffer all sorts of miseries and afflictions so he may be serviceable to Christ useful to his Church rather then to leave that holy Work undone and to enter into Heaven Saint Augustine makes it a tryal of our love to God if when God should put the offer to our choice Live as ye list satisfie every lust deny your self nothing I will never punish you for it Sed non videbis faciem meaâ—… onely you shall not see my face if we refuse that offer of outward enjoyments that we may be partakers of that blessed Vision 't is a good argument of our love to God Here is a greater tryal of S. Pauls love to Christ Wilt thou presently enjoy me in Heaven or still serve me on Earth Wilt thou for my sake keep out of Heaven Nay more then so undergo Pains suffer Persecutions for my Churches good Yes S. Paul accepts of this employment on Earth and will forbear his preferment in Heaven O Paul great is thy love to Christ and to his Church Thus S. Chrysostom and S. Bernard express this choice of S. Paul As if a poor Woman should stand at the door of some great Palace wherein are all kinds of Pleasures and Delights and being without cold and hungry should be offered her self to come in but to leave her Children without in the cold there to lie in want and misery though she would fain be within yet she refuses that offer chooses to stay still in the cold to tend her Children then to part with them and enter in So Paul here had rather stay out of Heaven then forsake those Babes in Christ whom he had begot to the Gospel Not onely as Moses he chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin but rather then to enjoy the happiness of Heaven Nay see the fervency of his love to the people of God Rom. ix 3. He could wish himself Anathema separated and accursed from Christ for ever for his brethrens sake that he might gain them to God not onely forbear Heaven for a season but forgo it for ever that others may gain it 4. This he desires and this he hopes for still to be continued to them for the furtherance of their faith And yet that being liable to uncertainty Saint Paul not knowing how long God would hold him to this work imploy him in this service uncertainty of life that 's one hazard he was in deaths often and then many vexations and distractions intervening in his Apostolical Function the care of all the Churches lying upon him See here a fourth pitch of Piety his great care and solicitude he hath of their well-doing and growing in grace however God disposes of him by life or death yet his desires are that they should do well This would be his main comfort and crown of rejoycing to see being present to hear being absent that they grow in grace and that his labours amongst them might not prove in vain Onely let your conversation be as becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the Gospel The Words then which I have read unto you are S. Paul's Apostolical and fatherly Charge and Caveat to the Philippians In it observe these three particulars 1. Is the weight and greatness of this Charge the Caveat he gives to them is very ponderous that 's implied in this emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely 2. Is the extent and largeness of that Charge it hath no stint or limitation it reaches to all seasons and occasions 1. His presence and abode with them 2. His absence or being from them Whether I come and see you or else be absent 3. Is the Charge it self and that 's manifold It consists of a threefold Injunction which he lays upon them 1. Is Sancta conversatio an holy and Christian-like conversation Let your conversation be as becometh the Gospel of Christ. 2. Is Sancta concordia unanimity and concord and the spirit of peace That in all their affairs they should stand in one spirit and in one mind 3. Is Sancta constantia an holy resolution and constancy and courage for the truth striving together for the faith of the Gospel 1. In themselves Holiness 2. Amongst themselves Peace 3. Against the enemies of the Gospel Courage and Resolution First Here is considerable the weight and greatness of this charge which he gives them Onely As if he should say 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he elsewhere speaks 't is the main and chief charge I lay upon you the upshot and summ of all my Exhortations let this saying sink deep into your hearts mind this and remember it above all things that your conversation be Christian-like suitable to the Gospel live in peace and concord contend earnestly for the faith which is committed to you And then the strength and Emphasis of this word
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
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
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
but Cain brought his Offering to the Lord And 2. It was Cultus legitimus such a worship as was prescribed no superstitious worship invented by themselves but taught by Revelation received by Prophetical Instruction such as we see God allowed by after-approbation These brethren were not like Aaron's sons Nadab and Abihu they offer no strange fire to God but proceed by rule and direction This way of worship Abel learn'd it from Adam Adam he was taught it of God and taught it his children saith Pererius Inventions of Gods Worship are but Superstitions That God is to be worshipped even Nature teaches us but how he is to be worshipped He alone must direct us As Moses said to Pharaoh Exod. x. 26. We know not with what we must serve the Lord till we come thither and he teach us Indeed the times when Cain and Abel offered were Primitive Times the Form of Religion was not yet degenerate and corrupted Idolatry and the setting up of false Gods and false Worship were not yet crept into the Church It is the dignity of true Religion it hath the Precedency of all before Idolatry and Superstition Idolatry is a post-natus to Religion of an after-birth The Field was first sown with good Seed the envious man came afterwards and sowed his Tares Matth. xiii Idolatry it is a Super-semination Id verum quod prius id falsum adulterinum quod posterius Tertul. True Religion hath the Birth-right pleads Prescription before all false Worships Christ in his Reformation brings the Jews back to that which was first Abinitio non fuit sic checks all Superstitions with this Exception It was not so from the beginning It is our Plea Where was Invocation of Saints and Angels or Worship of Images Did Moses or Abraham or Abel so worship No it was the malice of Satan that sowed these Tares foisted in these Corruptions Purposely God kept Religion untainted in the beginning of the World Though a deluge of other sins brake early into the World Cruelty and Lust and Violent Oppression yet Idolatry was kept out that the very novelty of it might make it suspected 3. A third thing observable in this Worship of Cain and Abel is Unitas Cultus their joynt brotherly consent and unity in their worship of God As they were twins in their birth so as twins they joyn hand in hand to compass Gods Altar We read not of an Altar that Cain erected and another that Abel set up apart for himself but as they were of the same family and natural fraternity so they joyn as Members of the same Church as pertaining to the same Altar The Jews conceive it was all one place where Adam sacrificed and now his Sons and after Noah Though they go too far when they say it was where Abraham sacrificed Isaac and after David sacrificed and where after Solomon built the Temple and erected the Altar Surely Concord in the Worship of God 't is most necessary and comely Without these two Truth and Unity God accepts no service Truth and Peace are the Supports of Religion Thus S. Peter forbidding discord and commending to Christians domestick peace presses this reason for it That your prayers be not hindred 1 Pet. iii. 7. Discord breeds Distraction in holy duties Quarrelling and Contention it is the bane of Devotion See how uncomely was Aaron and Miriam's quarrelling with Moses Num. xii What Disturbance did it breed in the publick affairs of the people of Israel It hindred their Progress into the Land of Canaan and set it back 'T is said the people journied not till Miriam was brought in again and the breach made up again So on the contrary what a gracious promise doth Christ make to Prayers made in the spirit of Unity Matth. xviii 19. If two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven These two Brothers here they came in Unity They had one God one Altar one kind of Service by Sacrifice one Time too and no doubt they came in one Affection the grudge grew afterwards See with how many bonds S. Paul labours to continue Christians together in an holy Concord Eph. iv 5. There is one Lord one faith one baptism one God and Father of all one body one spirit one hope of our calling therefore keep the unity of the spirit in the bond of peace Christians must say We are all one mans children Our cognizance is Love and Unity and Concord The quarrels and contentions that did arise amongst Christians 't was a great hinderance to the Conversion of the Gentiles When they could not answer the Christians Arguments then they objected the Contentions of Christians that they could not agree amongst themselves Hoc est Opprobrium Gentium saith S. Augustine Non consentitis The Gentiles cast that in their teeth that there was not Concord and Unity amongst them That 's the third 4. A fourth thing observable in these two brethrens Worship of God it was Cultus cum sumptu They did not put off God with empty shews but they are at charge here in the worship of God they can be content to be at cost in honouring of him according to their state and condition Cain he is an husbandman he brings of the fruit of the ground to honour God with a Sacrifice of Corn. Abel he is a Shepherd he brings his Offering of the Herd and Flock Nature it self teacheth us this Truth If there be a God then sure he must be worshipped and that worship must be maintained though with cost and charges 'T is a spice of Atheism to say as Pharaoh did Go ye your selves and worship God but let your flocks alone as S. Augustine complains of the wealthy men in his time they would be rich at Home but poor at Church they would leave their purses at home that they might not be at charge for any Church-contribution Leave your flocks behind you No saith Moses we must have them with us Of them we must offer a sacrifice to our God This Solomon commands us Honour God with thy substance and the first-fruits of thine encrease Prov. iii. 9. And he learnt it of his father David he chose to be at cost in serving of God 2 Sam. xxiv 24. I will not serve the Lord with that which cost me nothing Thus doing we honour our God ey and we honour our selves and our substance too The Jews knew how to prevail with Christ for the good Centurion He loves our Nation nay he loves our Religion and hath built us a Synagogue As Origen discoursing of the liberal Contribution for the erecting of the Tabernacle Quam gloriosum erit saith he How great an honour is it that it shall be said This mans Gold made the Ark This mans Silver made the Pillars and Sockets for them This mans Wealth furnisht the Tabernacle And it is also an honour to our wealth to be thus employed
in the Heart And 2. Daily Repentance will facilitate the harsh and bitter work of Repentance which is exceeding unwelcome to flesh and bloud Use thy self to it daily and it will free thee from those fearful pangs of late Repentance A green wound is easily cured but suffer it to rankle and fester then lancing and searing will be all little enough 'T is good for a man to bear the yoke of Repentance even from his youth it will make it more easie As S. Ambrose speaks if it be diurna it will not be diuturna Those quotidian fits will be both shorter and easier Every day reckon with thy God and thy Conscience put not all off to the last extremity What Christ saith of Cares is most true of Sins and Repentance for them Sufficient to the day is the evil thereof Felix qui potuit A SERMON ON St. JAMES i. 22. But be ye doers of the Word and not hearers onely deceiving your own selves THis passage of Scripture is S. Iames his Exhortation for an holy and religious receiving and entertaining the word of God A duty in it self exceeding useful and beneficial It is able to save our souls no less good comes by it as the Apostle tells in the foregoing verse Now miscarriages in such weighty performances are very dangerous and prejudicial The best things when they are abused prove most mischievous And therefore the Apostle contents not himself to commend this duty to us at large and in general terms so it be done any way it is enough all is well but prescribes an holy manner sets down a strict caveat and proviso how we should receive the word of God so that we may reap profit by it and be blessed in the deed So then the Text it is a strict severe Caveat for the due receiving the word of God And it is framed in that manner as is like to be most prevailing and effectual and that is by forewarning us of a great inconvenience and mischief that will befall us if we fail in the duty And so in the words we may observe two Particulars 1. Officium the Duty prescribed and enjoyned us 2. Periculum the great Danger we run into if we fail in the Duty and miscarry in the performance of it First The Duty prescribed and in it observe three things 1. Here is Suppositio officii praevii A previous preparative Duty presupposed that is Hearing of the Word we must become Hearers set our selves to attend and listen to what God speaks to us That 's the Duty necessarily implyed and supposed 2. Here is Prohibitio officii erronei A Prohibition of a gross mistake in performance of this Duty Beware you err not in this duty of Hearing and place all your Religion in bare Hearing as if that were all which God requires of us to give him the Hearing That 's expressed in this word Onely Be not Hearers onely 3. Here is Injunctio officii debiti The main full compleat Duty we owe and must perform to the word of God if we look for any good by it What 's that We must be Doers of the Word Practise what we Hear and yield our Obedience to it That 's the first Particular The Duty prescribed Secondly follows the other Particular of the Text to enforce this Duty that 's the danger and mischief we shall fall into if we fail in this Duty and that will prove to be an heavy miscarriage We shall deceive our own selves First Come we to the Duty prescribed and in it to the I. First Particular that 's Suppositio officii The Duty presupposed The Text premises and supposes this That we must be Hearers And because there are many things that will crave our audience and the ear lyes open to every voyce The ear is not satisfied with Hearing saith Solomon Eccles. i. 8. therefore in point of Faith and Religion the Apostle limits our Hearing to the onely and peculiar and proper Object and that is The word of God So that here are two things considerable 1. The limitation of the Matter that must take up our Hearing and that is the word of God And then here is 2. The prescription of the Duty this word of God must be Heard and attended to 1. Then for the Object All our religious Hearing must be conversant about this one thing the word of God The Text places us like Mary at Christs feet commends unto us that Unum necessarium that one thing necessary I will hear what God the Lord will say saith David Psal. lxxxv 8. Thus when God brings his Son into the Church he confines our Hearing unto Christs Voyce This is my Well-beloved Son Hear him Matth. xvii 5. Faith hath an ear for no other Voyce but onely to Christs Voyce speaking in the Scripture Rom. x. 17. Faith comes by Hearing and Hearing by the word of God 'T is the indoles and natural disposition of Faith to listen to Christs Voyce and to none but his My Sheep Hear my Voyce but the voyce of strangers they will not Hear Iohn x. Thus Origen expresseth it Ut naturalis quidam attractus quibusdam inest ut magneti ad ferrum bitumini ad ignem sic Fidei ad Divinum Verbum As onely the loadstone draws the iron to it nothing else so the word of God onely can draw our Faith unto it and make us fasten upon it There are three things we should aym at in our religious Hearing and all three are the peculiar effects of the word of God 1. To Enlighten us 2. To Regenerate and Reform us 3. To Save us 1. It is proper to the blessed Word to Enlighten us and to acquaint us with the mind of God He opened their understanding that they might understand the Scripture Luke xxiv 45. The holy Scripture that is able to make us wise to Salvation 2 Tim. 3. 15. And when all comes to all Saving Wisdome it is the only Wisdome By thy Precepts I get understanding saith David Psal. cxix 104. Ignorance of this Word 't is the mother and breeder of all errour Ye err not knowing the Scriptures saith Christ to the Sadduces Matth. xxii 29. This Word made David wiser then his Elders for all their age and experience it made him wiser then his Teachers for all their craft and policies Psal. cxix 98 99 100. 2. It is proper to this good word of God to Regenerate to Sanctifie and Reform us Of his own will hath he begot us with the word of Truth Iames i. 18. The Word hath Vim seminalem plasticam 't is the onely proper seed of Regeneration So saith our Saviour in that holy Prayer of his for his Disciples Sanctifie them through thy Truth thy Word is Truth Iohn xvii 17. And again Now are ye clean through the Word which I haue spoken unto you Iohn xv 3. It and it onely can quicken us and cleanse us can sanctifie and reform us 3. Salvation it is proper to this word of God