there is no recovery then all thoughts perish all hands fall no work or counsel or purpose any more 3. Is Mors exitus Is Death a departure Provide and forecast for a place of refuge Death is like a cruel Landlord turns us out of dores What folly is it not to provide a place to receive us This Christ commends in the Parable of the Steward Make to your selves friends that when ye fail they may receive you into everlasting habitations Luk. xvi 9. This was our Saviour's comfort I leave the world and go to the Father Ioh. xvi 28. This was the perplexity of men without Christ. The wisest of them knew not what became of their spirits Animula vagula blandula Quae abibis in loca whether upward or downward as Solomon speaks They that are Christ's are assured of a place after their departure We know if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hand eternal in the heavens vers 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven This made Lot willing to forsake Sodom that he had a Zoar to retire to and the Israelites to leave Egypt that they had a Canaan to go to It was a judgement upon the false Prophet that he should go from chamber to chamber to hide himself 1 Kings xxii 25. That 's the second Natura Conditio Mortis Thirdly Here is Susceptio Conditionis It is called an accomplishment or fulfilling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Active not Passive not to be fulfilled upon him but by him he himself to accomplish Christ's Death as appointed by God was unavoidable and necessary as inflicted by his enemies it was violent and enforced yet he himself voluntarily undergoing and performing of it it is his action and fulfilling Christ's sufferings were not bare sufferings but voluntary performances He was Lord of his own life No man takes it from me I lay it down That which gave merit and acceptation to Christ's suffering was his willing and free and active undertaking of it And as in Christ so in Christians their sufferings their deaths they are active in them not patients onely A wicked man Death gnaws upon him he is snatch'd to Death a Christian willingly admits of it When God calls he offers himself as Christ did Quis tam facile dormivit I lye me down and rest Egredere ô Anima Non repetent animam ego reddam Now this under-going of death it is called an accomplishing a fulfilling 1. In respect of God's counsel and ordination Christ's death was appointed from eternity he had purposed and forelayd it Act. iv 28. To do whatsoever thy hand and thy counsel determined before to be done He is the Lamb slain from the beginning of the world in God's wisdom appointing it in his truth promising it in faith believing it only his actual suffering that accomplish'd it Ought not Christ to suffer these things and so to enter into his glory This makes Christ so studious to admit of death else how should the Scripture be fulfilled This consideration makes the Saints suffer all things Death it self naturally willingly This commandement received I of my Father The end of my times are in thy hand To God belong the issues of death Ps. lxviii If chance or violence only appears Flesh and Bloud may struggle but God's appointment that makes us submit I held my peace because it is thy doing Moses when God expressed his resolution he must die importunes no more goes up to the Mountain layes down his life S. Peter layd down his life as the Lord had shewed him The will of the Lord be done 2. Death is called an accomplishment or fulfilling of our departure because that is but the closure and ending All our life 't is a beginning and progress to our end As all Christ's life it was a pro-passio to his Passio his sufferings were all Viae ad mortem so our life it is a progress to death We no sooner come into the world but we begin to go out We die daily in this sense That part of our life that is gone it is Morti deputanda it runns upon the score of Death Indeed eternal life it is tota simultanea possessio vitae 't is vita in statu fixed but this is in fluxu as waters alwayes flowing Youth 't is the death of Child-hood Man-hood the death of Youth Age the death of Man-hood then Death closes all Philosophers say motus and terminus are but one thing really so our passing and consummation of life it is but one continued-death That 's the third Susceptio conditionis Fourthly Here is Circumstantia susceptionis the place of accomplishment Hierusalem Conceive the purpose of it in three Expressions 1. It is Locus singularitèr designatus a place singularly designed All the Circumstances of Christ's death were fore-sett and appointed The time of it was foretold and calculated by Daniel the manner of it was prefigured and foretold by the Prophets the place all the occasions and instruments and circumstances were designed As the Paschal-Lamb was not onely commanded to be slain but on what day in what place it was to be dressed in what manner to be eaten And as it is so in Christ's death so likewise in ours Our times are set and fixed the period of our life the circumstance of place all occurrents fore-layd Thus God appoints Moses and Aaron both time and place to die in Thus Elias must now and in such a manner be assumed Thus S. Peter was fore-warned by what manner of death he must glorifie God So Agabus shews S. Paul how he must be bound It must settle our hearts Our lives are in God's book set that time is fixed as was the Exodus of the Israelites the self-same day It must make us resigne up our selves our deaths the whole carriage of them to God's wise disposal 2. It is Locus typicè praefiguratus Hierusalem that was foretold and prefigured as the place of Christ's death This was prefigured in Isaac's Offering on Mount Moriah On this Hill David Offer'd to cease the Plague This place he appointed to build the Temple on There was no Altar we know allowed but this of Hierusalem Here the Passeover was to be slain and eaten Thus the Apostle Heb. xiii 11. The bodies of those beasts whose bloud was brought into the Sanctuary by the High Priest for sin are burnt without the Camp v. 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate It must seal up unto us the fulfilling of all our Redemption Every Circumstance was prefigured and is now accomplished Now was the great Jubilee when Christ dyed now the whole Burnt-Offering was tendred up to God 3. It is Locus moraliter praefigurans Ecclesiam Christ must die at Hierusalem that is his death it is proper to and effectual for his Church
Heaven serve to support the infirmity of Faith Robusta fides strong Faith can hold out without sight cares not for present pay for any thing in hand but Infirma fides weak Faith would droop without some taste of future Glory See then Be not faithless but faithful As Ionathan fainting with one taste of Hony recovered sight and vigour so the least relish of that hidden Mannah revives faith and puts strength and alacrity into a believing Christian makes him as a Giant refresh'd with Wine As the bunch of Grapes from Eschol made Caleb encourage the people made them forget Egypt endure the Wilderness so this view of Heaven it puts spirit into us Otherwise we are hardly drawn with naked promises Spem periculo emere Therefore Hoc infirmitatis remedium ut praesentibus sustineatur infirmitas Ambros. 6. Is Post Regni mentionem v. 27. I tell you of a truth there be some standing here which shall not taste of death till they see the Kingdom of God After that saying he was transfigured So it is Erroris correctio They never heard of Christ's Kingdom but they imagined a terrestrial outward Kingdom Christ to make them understand the condition of his Kingdom sequesters their thoughts from outward things shews them the Spiritual Supernatural Celestial nature of his Kingdom Hierusalem comes down from Heaven It is above the Mother of us all All outward things are Bona Scabelli the good things of his Foot-stool not Bona Throni not the good things of his Throne Solatia miâ—… the comforts of the Miserable not Gaudia beatorum the joyes of the Blessed So much of the first Ordo successio The other is II. Mensura continuatio About an eight days after St. Matthew and St. Mark say Six days St. Luke here Eight 1. They say more exactly St. Luke not so precisely but about eight days 2. Even both say precisely true They speak Exclusively leaving out the day of this Prediction and of the Transfiguration and mention the six days intervening St. Luke speaks Comprehensively reckons both the day he spake it and the day he performed it and so makes up eight Now the exact setting down these days carries with it a double purpose 1. Is a Moral signification 2. Is a Mystical 1. Is a Moral signification It was after eight days He stayes and deferrs so long 1. To stirr up expectation and to quicken their desires to see that Glory Moderate delayes serve to set an edg and to quicken our hope and expectation Thus Elijah delayes and puts off Elisha from seeing his Rapture to enflame his desire the more to behold it The Lord is not slack as men count slackness but to enlarge our desires he seems to delay Thus he dealt with the Canaanitish woman 2. It was after eight days he stayd no longer Why he might have deferred longer It was in these terms that he promised before they die Time enough therefore hereafter Indeed for us if we promise any thing to God before we die we must do it presently because we know not the time of our death As the Rabins say If a man vowed to be a Nazarite one day before his death he was to be so presently because this day may be the last day But God knows these times and seasons and the number of our days What then yet after eight days he performs it In all his promises he is better and fuller and speedier then his word It is enough if thou hast comfort though it be at the day of death Oh! but nescit tarda â—…olimina He sends to his Disciples to meet him in Galile 2. Is a mystical signification Eight days Not only the Fathers Chrysostom Ambrose others who delight in allegories but even later Writers who are more sparing in those allegorical accommodations of Scripture they sweetly conceit a double mysterie 1. Is the Mysterie of Christ's Resurrection He was Transfigured on the eighth day raised in Glory on the eighth day afterwards This reason S. Aug. gives why the number of Eight is consecrated in Scripture The Circumcision it was Octavo die ut figuretur Dominica Resurrectio that was on the eighth day to figure Christ's Resurrection Many legal clensings and offerings were on the eighth day Thus St. Aug. descants upon some Titles of the Psalms in Octavis All prefigurations of Christ's Resurrection 2. Is the Mystery of our Transfiguration and Resurrerection Six ages of the world must pass first Post sex dies gloriae Dominicae habitus ostenditur Sex millium annorum temporibus evolutis Regni coelestis honos praefiguratur Hilarius Six ages the world's continuance the seventh day that 's the day of Judgment then the eighth is dies aeternitatis when we shall be taken up in glory So much of the first Circumstance the choyce of time About an eight days after these sayings Secondly an other Circumstance is the choice of Attendants he took Peter and Iohn and Iames. And herein observe these three Considerations 1. Discipuli comites 2. Tres discipuli 3. Hi tres I. His attendants are his Disciples why not the people the Priests and Pharises As Iudâ—… saith not Iscariot Lord How is it that thou wilt manifest thy self unto us and not unto the world In likelyhood it would have convinced and converted many 1. It was a Revelation and revelations of mysteries are not for Infidels but for Believers To you it is given to know the mysteries of the Kingdome of heaven but to others it is not given Mat. xiii 11. For common Illumination he enlightens every man but special revelation it is the Childrens bread the â—…den Mannah He expounded all to his Disciples apart As every subject may know the Kings Laws but his choyse counsellers are only acquainted with his Secrets So the Law of God is exposed to all but the mysteries of his Kingdom are concealed from many and communicated only to his own 2. It was a revelation of his Glory and therefore not to all but only to his Disciples It was the Oeconomie of his Incarnation to carry secretly his Divinity in the dark-Lanthorn of his Humanity so to make way to his Death and Passion Had they known the Lord of life and glory they would not have Crucified him Hence he charges them not to publish it till after his Passion Thus the greatest Rabins never conceived how David's Son could be David's Lord and therefore the Iews to this day because in some places they finde predictions of Divinity sometimes of humanity not knowing how to accord them imagine two Christs Filium Ioseph he that shall suffer and die and Filium David that shall rule and reign 3. It was a revelation of the Saints after-glorification therefore to Saints only This is a name that none Knowes but he that receives it He gives the Earnest only where he will bestow the main Substance the first-fruits of glory where he intends the whole harvest As Christ after his Resurrection never shâ—…wed himself but
unseasonable Infirmities and to set it in just and due circumstances and then it is a speech of admirable Piety The words are a Suit and request made by the Prophet for his death and dissolution he made request for himself that he might dye In it observe two Particulars 1. The Suit it self O Lord take away my life 2. A double Meditation that works him to this desire and request for death 1. Is a full contentation and present satiety Satis est It is enough 2. Is an apprehension of his natural condition and frailty I am no better then my fathers First for his forwardness to dye and motion he makes for it Conceive it in three Particulars 1. Optat Here is an holy Wish 2. Orat That 's more he makes an holy Supplication 3. Resignat He yields himself up to God in an holy Resignation I. Optat He expresses his willingness he wishes to dye For fuller understanding of this willingness to dye let us consider 1. The Nature of it 2. The Grounds and Occasions of it 3. The Evidences and Strength and Power of it 1. The Nature of it To flesh and bloud it is a strange paradox that death should come within the compass of a Wish whereas Nature and Reason and Religion too all seem to lead us to the preservation and maintenance of our Life and Being 'T is true and yet Elias his case is here allowable and of ordinary use and practice too The Saints of God may and are willing to dye and wish for it but yet with these Caveats 1. Caveat In these wishes for Death they apprehend Death in a limited Consideration 1. In the apprehension of Nature as it is a state and condition of Separation and Destruction so we all shrink at it and flee from it 'T is that impression that God hath planted in us a care to preserve and maintain our Being Death thus apprehended makes David beg respit Psal. xxxix 13. O spare me that I may recover strength before I go hence and be no more Psal. vi 5. In death there is no remembrance of thee This makes S. Paul sigh and groan We would not be uncloath'd of this garment of our flesh but enter immediately into immortality Nay amongst others even this apprehension made Christ wish escapal and deliverance He fear'd and wish'd and begg'd escapal 2. In the apprehension of Religion as Death comes with a malediction that makes it dreadful Were Death onely a consequent of Nature or a contingency of Fortune or a contrivance of Man some more manly resolutions may willingly undergo it But as it is the stroke of Gods anger and indignation that heads the arrow and dart of Death and as it is attended with that train of evils and curses that follow Death that 's matter of horror To see Death on a pale Horse is dismal Rev. vi 8. but to see Hell following after him that 's dreadful To look into the Grave and see the Worm of Corruption 't is sad but to look lower and to see that never-dying Worm gnawing and consuming that 's unsufferable Thus it is not desirable But then 3. In the apprehension of Faith we find Death altered and changed nay sanctified and sweetned to us made useful and advantageous and so it is acceptable and desirable Death in its own nature is Gods Serjeant and Officer the appearance of such an one to a debtor or malefactor is fearful and they run from him but to a friend or acquaintance he is as a messenger of love and we willingly admit of him This Officer comes to a Christian not to arrest or attach him but lovingly to invite him 'T is made an in-lett into heaven a passage to eternity Oh When shall I come and appear before God! 2. Caveat The Saints desires of Death are alwayes conceiv'd with a limitation of submission to Gods will and appointment In this case S. Bernard gives us a good rule of conformity to Gods will and pleasure He makes a threefold subjection of these desires to God 1. Is Quod certum est Deum nolle execremur nos When Gods negative is clear and express he rejects our desires we must yield and give over As it was with Moses he begg'd often of God to go into Canaan at last God gives his peremptory denial Speak no more to me of this matter and Moses gave over 2. Is Quod certum est Deum velle velimus nos When Gods will is express and absolute then we must absolutely desire it When God did definitively appoint Moses to dye Go up to the Mount and dye Moses yields presently He dyed according to the word of the Lord Deut. xxxiv 5. 3. Is Quod incertum est utrum velit an nolit neque velimus ex toto nequc non velimus neutri parti nimis inhaereamus When his will for Life or Death is hidden and secret then we must bring down our desires from an absolute Petition to an humble and submissive Subordination Thus that good Bishop in S. Bernard tempers his desires and prayers for Death Domine si adhuc populo tuo sum necessarius non recuso laborem fiat voluntas tua desidero requiem non recuso laborem 3. Caveat The Saints desires of Death are limited and stinted with an holy moderation In this case what the School-men resolve of Christs desire of Life we may conclude of the Saints desire of Death it was an act of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was a moderate willingness not a resolute will As S. Paul expresses it 2 Cor. v. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had rather Phil. i. 23. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is better to dye These desires of Death are not so much an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they purpose and fix upon as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is pleasing and acceptable As Gerson expresses it they have mortem in desiderio but yet they have vitam in pätientia they desire death but they will with patience endure life Ask Saint Paul what he wishes what is his choice and longing Oh! 't is to die it is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ask him what he wills that 's to abide still as God sees cause You have seen the nature of Elias his willingness to die See now 2. What occasions this willingness in Elias to die Besides those main grounds that work the hearts of Gods children to desire death and to wish it with comfort as 1. That the power and sting of death is vanquish'd and swallowed up in victory 2. That Christ's death hath freed us from the fear of it 3. That death puts a blessed end to all sin and corruption 4. That it opens unto us a blessed entrance into glory Besides these the spirit of Elias is wrought to this willingness and desire of death upon these Occasions 1. Taedio afflictionum Elias his life was beset with many vexations and afflictions
the hatred of the whole Kingdom was upon him he was a man whose life was imbitter'd with sorrows 'T is one blessed end and issue of afflictions they wean us from the desire of life Prosperity glues us to this life Afflictions loosen us O mors quà m amara How bitter is death when we are at ease O mors quà m jucunda How pleasant is it when we are in torments These minores mortes fit us for the great Death S. Paul's fightings with beasts at Ephesus made him willing to grapple with this When the soul of man finds no footing on outward things then it wishes it had the wings of a Dove that it might fly away and be at rest Happy afflictions that fit us for death 2. Grief for the miseries of the Church That goes nearer In private sufferings a Christian can be more contented when it goes well with the publick but if the Church lies under misery that makes an Elias to call for death Old Eli who digested well enough his private sorrow yet when the Ark was taken He fell off from the seat backward and he died The Saints are loth to see evil days to outlive the prosperity of Gods people The Lord shall make thee see Ierusalem in prosperity all thy days 3. Sensus impotentiae An apprehension of an inability to do any more good Elias was tired and wearied-out with the gain-sayings of Idolaters he had conflicted with their obstinacy Ahab is hardned Iezabel enraged Baal restored Gods Prophets are persecuted he sees no success of all his pains he is weary of his life As the soul in the body if it be hindred of action it forsakes the body presently so the spirit of Elias finding he could not prevail it desires to relinquish an ungrateful world and to retire to Heaven 4. Praegustus coeli The anticipation and feeling of those joyes of that rest and bliss whetts the appetite of Elias to desire possession and fruition of them If there be so much comfort in lumine Prophetiae how much more is there in lumine Gloriae If Mount Carmel and the Visions there be so ravishing what is Gods high and holy Mountain and those Revelations No question Saint Paul's rapture bred in him an high measure of heavenly-mindedness If the assistance of one Angel feeding the Prophet was so ravishing what will be the society of innumerable Angels If Communion with God upon Earth be so gladsome how unspeakable will Communion in Heaven be Si bonus es Domine animae quaerenti quanto magis invenienti These were the grounds and occasions of Elias his willingness to die But 3. What evidences of this willingness to die will appear in Gods children and what is the strength and power of it 1. It will appear in encouraging them against the forethoughts of death the thoughts of death are not ghastly to them Their frequent meditations and desires of it make them acquainted with it and familiar to them Nemo timet facere quod se novit benè didicisse Gerson 2. It will free them from dismayedness at the approach of death make them willing to entertain it Gods calling them to death they presently hear Non clamores tantum sed susurros divinos statim percipiunt The very beckning of Gods hand makes them hasten to him It was no more 'twixt Moses and God but Go up and die Thus Saint Paul tell him of bonds I care not for death saith he 3. It will bear them out in the conflict and onset of death Makes a Christian smile at the face of it How peaceably died Iacob Aaron Moses and Simeon As Saint Bernard of Christs yielding up the Ghost Quis tam facilè quando vult dormivit 4. It makes them triumph over the most tormenting and cruel deaths The three Nobles in Daniel slighted the furnace Martyrs kissed the stake they would not accept of deliverance like valiant Souldiers that are desirous to be put upon desperate Services That 's the first Optat Elias wishes to dye so willing is he to it II. Orat He makes his prayer that he may die That imports more 1. Prayer is a deliberate desire Sudden wishes vanish and die in us Many have some pangs of mortification and leaving the world as Balaam had but would be loth God should take them at their word like him in the Fable No Elias and a Saint goes further it is their deliberate wish All things considered they judg it best for them they exercise their hearts towards it waiting with Iob groaning with S. Paul begging with Simeon their dissolution 2. Prayer it is a religious desire a matter of devotion and holy supplication tendred to God framed into their prayer A natural man or a wicked man may have wishes to die and deliberations So had Achitophel and Iudas but they presented not these desires in prayers to God The Saints die like Ioab at the horns of the Altar by prayer sacrificing their lives to God like old Simeon brought by the Spirit into the Temple and there praying for death 3. Prayer it is a restrained desire Prayer extends the will but restrains the power He is willing to die Oh that I had wings like a Dove but is not the disposer of his life to part with it at pleasure Were our lives our own we need not beg leave of God to lay them aside His Petition 't is a real Confession that our time is in Gods hand not in our own We may be waiters and suiters and in desires hastners but not executioners of our own death As Gregory saith we must like Elias be in ore speluncae or in ostio Tabernaculi with Abraham ready to receive death not to hasten it to us In preparation we must hasten not in execution Our hastning must not prevent Gods coming Hastening to the coming of our Lord Iesus 2 Pet. iii. 12. not before his coming That 's the second Orat. III. Resignat Take away my life it is an act of resignation He directs and tenders and resigns it up to him and that upon divers Reasons 1. Ob jus dominii He yields up his life to God as the Lord of it No man lives to himself and no man dies to himself whether we live we live to the Lord whether we die we die to him whether therefore we live or die we are the Lords Rom. xiv 7. placed here in our stations The issues of life belong unto him We are not Masters of our time or life David served his time according to the counsel of God Old Simeon begs his dismission 2. Ob fidem depositi He commits his life to be kept in the hands of God The Saints in their death do not utterly relinquish and for ever depart with life but they depositate and intrust God with it Thus Tertullian Our life is in deposito apud Deum per fidelissimum sequestrem Dei hominum Iesum Christum Those things that I have committed to him he will keep Our lives
the summe and upshot of all sacred Truth What 's the use and end of Scripture To make us wise to salvation 2 Tim. iii. To acquaint us with the mysterie of godliness 'T is the grand text of all Sermons 't is the argument and theme of all Theological discourses 't is the marrow and kernel of all discourses 't is the drift and center of all the meditations of Saints and Angels I. For the nature of it 't is Mysterium 'T is the title of the Gospel Mark iv 11. Unto you it is given to know the mysterie of the Kingdome of God that 's the Gospel 1 Cor. ii 7. We speak the wisdom of God in a mysterie a mysterie which was kept secret since the world began Rom. xvi 25. Now to understand the nature of it A mysterie is Sacrum Secretum occultam habens intelligentiam An holy Secret the understanding and knowledge of which is close and conceal'd And then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe of Christianity a mysterie It carries with it these conditions 1. Is it a mysterie then it is in it self full of secrecy and obscurity naturally unknown vayl'd up in great reservedness It is called an hidden mysterie a mysterie hid from ages and generations Col. i. 26. A mysterie 1. Hidden in God Ephes. iii. 9. lock'd up in the closet of his breast in his secret purpose and counsel 2. Hidden in Christ Colos. ii 3. In him are hid all the treasures of wisdome 3. Hidden in the Scripture that 's vayl'd up with many mysteries a book in it self seal'd up with seven seals no man or Angel is able fully to open it Revel iii. 18. 4. Hidden in those types and shadows and ceremonies of the Law 5. Nay even the Gospel though that brings this mysterie to some light yet it is but imperfectly discovered still a great part is hidden there is no clear discovery We know but in part Faith sees not clearly Adhuc manifestat se nobis sicut vult non sicut est Bern. Adhuc Iosephus loquitur per Interpretem He doth not yet fully disclose himself to us In heaven adipe frumenti saginantur nudo satiantur grano We must be content Sacramenti cortice carnis furfure Preachings and Sacraments they are but the husk and the bark the bran and the chaff not the clean Corn winnowed and cleansed Still it is hidden 2. 'T is mysterium therefore the knowledge of it is a matter of Revelation not to be known by the light or benefit of nature but it is of supernatural discovery The eye of nature cannot see it nor the ear of nature hear it nor did it ever enter into the heart of a natural man but God hath reveal'd it to us by his Spirit 1 Cor. ii 9 10. All other knowledge hath some prints and foot-steps in nature but this is a meer novelty to nature Animae creationem intelligunt Daemones Animae redemptionem ignorant Angeli Herein it exceeds the perfection of the Law that 's written in our hearts by nature the light of reason discovers the truth of the Law but the Gospel is not inbred in us it must be reveal'd and discover'd by God himself Non potest doceri nisi à donante nec addisci nisi à suscipiente We cannot see the Sun but by the light of the Sun nor know Christ till himself discover himself S. Paul prayes that they may have the Spirit of Revelation 3. 'T is in it self a mysterie therefore the discovery of it is a matter of dispensation an arbitrary voluntary discovery to whom God pleases and as much as he pleases This Christ acknowledgeth Matth. xi 25 26. Thou hast hid these things from the wise and prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight This will answer all questions And that of his to Christ Ioh. xiv 22. Lord how is it that thou wilt manifest thy self to us and not to the world For natural knowledge He enlightens every man that comes into the world Ioh. i. 9. But this knowledge he dispenseth at pleasure less to the Iews more to the Christians To the Prophets it was the light of a Candle to the Apostles the light of the Day-Star Hereafter we shall see the Sun in his shining beauty 4. 'T is a mysterie therefore the Revelation of it is a special favour To communicate his secret thoughts the mysteries of his Will 't is a fruit of greatest love You are my friends saith Christ for I tell you all things S. Iohn learnt it in the bosom of Christ and he was the beloved Disciple he lay in the bosom the seat of Affection and of Secrets too One dram of this Knowledge is better then the knowledge of all the secrets of nature Which if it be a Mysterie then 1. Reverenter adeundum we must not approach to the looking into these Mysteries but with much fear and reverence The Heathens exacted all reverence to their false counterfeit mysteries They commanded all prophane men to stand off not to come neer their sacred mysteries Carelesness and profanation 't is the greatest opposite to the mysteries of Religion How hath God exacted holiness and reverence in all that draw neer to be partakers of his sacred mysteries Put off thy shoos it is holy ground When God came down on the Mount they were all to wash and cleanse themselves 't was death to come irreverently Nadab and Abihu were destroyed by fire for an unhallowed approach Levit. x. The Lord will be sanctified in them that come nigh him vers 3. The men of Bethshemesh for an irreverent approach to the Ark the Type of our mysteries were slain even many thousands of them Of the two Superstition less offends God then Profanation 'T was the great Charge God laid upon the Iews and for which he threatned to remove his Worship from them to the Gentiles because they prophaned his Worship polluted the Table of the Lord and made the meat of it contemptible Mal. i. 12. All the appurtenances belonging to this mysterie are to be reverenced the Place the Time every Utensil Is it a mysterie then 2. Castè sobriè tractandum we must handle this mysterie chastly and soberly The mysteries of Religion are not sleightly or vainly or sportingly to be handled but heedfully soberly with all awful attention 1. The Minister who speaks of them how holily must he handle them 1 Pet. iv 11. Let him speak as the Oracles of God It was the charge of the Priests in the Old Law Be ye clean that bear the Vessels of the Lord Esai lii 11. All those legal Pollutions that caused an irregularity in the Priests made them uncapable of ministring and they are all enforcements of that purity and sobriety that are required in the Servitours and Dispensors of these sacred mysteries This made Moses refuse Send I pray thee by the hand of him whom thou wilt send Exod. iv 13. And Esay
of their Faith 1. An Intendment of Confirmation Before they confessed and believed And now again their faith is miraculously confirmed and ratified It is Gods gracious course thus to â—…port and strengthen the beginnings of a true faith Revelations Visions Miracles Signs from heaven all shall serve for further Confirmation Thus God to Ahaz Ask thee a Sâ—…n of the Lord thy God ask it either in the depth or in the heighâ—… above 〈◊〉 vii 11. If it be true faith he will make it stronger He is alwayes watering this grain of Mustard-seed Thus to Nathaneel Ioh. i. 50 51. Believest thou because I said unto thee I saw thee under the Fig-tree Thou shalt see greater things than these Ye shall see heaven open and the Angels of God ascending and descending upon the Son of man 2. An Intendment of Remuneration This faithful Confession is honoured and rewarded with an evident Revelation a glorious Vision This is the method of Gods dealing with his children The ground of faith is not sight and reason and evidence but the reward of faith is evidence and clearness of full Representation Christians are called 〈◊〉 〈◊〉 non Rationales Aug. That is the duty of faith but the issâ—… and end of it what is that It shall end in Vision Then we shall see him as he is First faith looks upon his back-parts and covers its face as Elias in the cave then it is advanced to see him face to face as Elias on the Mount To believe because we see it is the weakness of faith but to see because we believe it is the honour of faith Aliud est videndo credere aliud credendo videre After these sayings That 2. Is Post mortis praedictionem vers 22. The Son of man must suffer many things and be rejected of the Elders and Chief Priests and Scribes and be slain After that saying then he was Transfigured he shewed his Glory And so it carries with it these Intimations 1. Quod non ex infirmitate moriturus That he was not to dye out of Infirmity He who can thus at pleasure assume a state of Immortality hath no inward necessity to dye It was not necessity of nature but dispensation of grace that exposed him to death Non impotenter sed potenter mortuus est As Moses dyed not of weakness His eye was not dim nor his natural force abated Deut. xxxiv 7. but upon special order So dyed Christ. As Sampson it was his strength not his weakness that ended him So Christ he dyed Clamore magno non singultu He did not exspire with a sigh or a groan but when he had cried with a loud voyce he yielded up the ghost Matth. xxvii 50. 2. Quod non ex vi externa That he did not dye from any external violence He who hath the title of the Lord of life and can assume to himself Impassibility What violence can assault or annoy him No man taketh away my life from me but I lay it down of my self I have power to lay it down and I have power to take it again Ioh. x. 18. He who can Pertransire per medium eorum pass through the midst of them and go his way Luk. iv 30. sure his death is not enforced but assumed 3. Quod non ex odio paterno That he did not dye because his Father hated him It may be it shall be said God hath forsaken him His Fathers displeasure exposes him No that scandal is prevented by this glorious Manifestation of himself He is by an Oracle from heaven honour'd and acknowledg'd the Son of his Fathers love 4. After his Death is foretold his Glory is discovered That intimates the Order and Entrance and Passage into his Kingdom He did not pass à deliciis ad delicias No but first he must suffer and then be glorified Ought not Christ to have suffer'd these things and then to enter into his glory Luk. xxiv 26. First Mount Calvary must be ascended then Tabor and Olivet Post fel favum He must tast the gall of his Passion then after he shall tast the honey-comb of the sweetness of Exaltation 3. Is Post Resurrectionis Intimationem vers 22. He must be raised the third day After that saying then he was Transfigured And so it reflects upon that saying in a double notion 1. Ut ostenderet possibilitatem Resurrectionis He who can make his body thus radiant and resplendent transform it into such Glory Why should we judge it impossible or difficult to revive and raise it Why should we judge it impossible saith S. Paul for God to raise the dead Acts xxvi 8. He hath power to lay it down and power to take it up again Necesse est Spiritui restituatur Templum suum Look upon Mount Tabor and this Transfiguration and then go to Golgotha and doubt not of a Resurrection 2. Ut monstraret Modum The glory of this Transfiguration shews the glory of his Resurrection It was Praeludium Resurrectionis Dominicae It shall not onely be a bare recovery of life but an advancing of it S. Paul calls it His glorious Body The High Priest Iosedeck his vile garments are taken from him and precious garments are given unto him Consider the glory of this Transfiguration and then doubt not of the Immortality Impassibility Agility Clarity of the Resurrection 4. Is Post Crucis Impositionem vers 23 24. If any man will come after me let him deny himself and take up his Cross daily and follow me Taking up the Cross losing of their lives for him After these sayings then he was Transfigured So it imports a seasonable Consolation They must endure the Cross part with life sad tydings an hard saying Who can bear it These are things dreadful to flesh and bloud Ay but stay a while and see him and his servants in glory that will sweeten all He purposely gives them a glimpse and view and tast of that glory that shall attend their sufferings Look upon thy sufferings and thy spirit may droop but get up into this Mountain of glory see those Crowns and Scepters and White Robes and then you will be encouraged These light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory 2 Cor. iv 17. Thus Christ sweetly enterchanges his dealings with his servants 1. Having put them into the sad meditation of his Death he shews them his Glory 2. Having rejoyced them with that then he allayes it with the remembrance of his Death again reminds them of his Passion 5. Is Post Gloriae Promisionem vers 24. He tells them hereafter they shall save their lives at his coming in Glory After that saying he is Transfigured So it is F 〈…〉 Glorie Representatio He puts them not off to future expectations and reversions Totum id quod Christiani sumus spes est sayes hard to some mens faith Ay but he gives them in present a glimpse of glory These first fruits and preludes of
heaven and Angels nay did Christ himself offer up this Worship It deeply concerns us to perform it to him 2. Did Christ sollicit his Father for supply of Mercies Why he had right and title to all All was his due How then should we dare to usurp any of God's blessings and not beg them by Prayer at his holy hands Must the Son be a Petitioner and shall the servant intermeddle serve himself in his desires without craving by Prayer Ask of me and I will give thee the heathen for thine inheritance Psal. ii 8. 3. Did Christ abound in this grace of Prayer though freed from all Infirmities out of the reach of temptations though full of all graces How then should we who are clogg'd with infirmities incumbred with temptations beset with corruptions How should we abound in this grace to draw supply and strength from heaven 4. Did Christ sue by Prayer He was most certain of the event of every thing knew that all things were set and purposed his own Glory his Churches Redemption yet he would Pray Then earnest Prayers may be made for those things whereof there may be fullest assurance We are told If men may be certain of Grace and Glory why do they pray for it Certainty on God's part doth not weaken but strengthen the force of Prayer Isaac had promise of a son yet he begged him Elijah was sure of rain yet he pray'd for it David was sure his house should be established yet he prayed for it Christ was sure of all yet he abounds in this service of Prayer Prayer it is serviceable to God's Appointments II. Consider our Saviour's Prayer here respectively to his glorious Transfiguration While he prayed he was Transfigured and so it imports an efficacy in his Prayers producing and effecting his Transfiguration Observe the admirable power and efficacy of devout Prayer It is able to transport the soul to ravish the spirit to lift up the heart into an heavenly rapture and to fill soul and body with unspeakable glory A strange doctrine to our drowzy Petitioners they never felt any such thing Well saith S. Chrysostom Sancti intelligunt quid dico They who abound in this Spiritual exercise give testimony to this Truth and find it by experience Thus David professes that Prayer and Praise was to him as marrow and fatness My mouth shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips Psal. lxiii 5. I sought the Lord and he heard me and delivered me from all my fears They looked unto him and were lightned and their faces were not ashamed Psal. xxxiv 4 5. Now Prayer hath this power 1. Because it raiseth the soul into heaven far above all earthly vanities or vexations The soul lying groveling upon the earth feels many incumbrances Prayer mounts it above the clouds And then like the woman in the Revelation if the Moon be under thy feet thou shalt be cloathed with the Sun These lower regions are dark and tempestuous get up into heaven by Prayer there is nothing but sereâ—…ity and tranquillity A devout and heavenly Prayer is like the Altar on Olympus no blast of wind blows upon it Say not in thine heart Who shall go up into heaven Prayer will bring thee thither 2. Prayer will breed those ravishing and glorious joys because it brings us into a communion with the fountain of joy and glory It opens heaven to us gives us approach unto that unaccessable glory See Moses being in the Mount in communion with God his face was shining and glorious As a man long conversant in some fragrant place his very cloaths will carry those perfumes with him 3. Prayer shews us the loving and smiling and gracious countenance of God and the sight of that is of a ravishing efficacy In his face is life it self The light of God's countenance gladded David more than oyl and wine Psal. iv If He be angry his frown is the message of death Prayer pacifies him and makes his countenance most amiable If he turn away his countenance we wither our faces droop if he shine upon us we are refreshed 2 Cor. iii. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. 4. Prayer brings this rapture of joy because it brings with it a joyful assurance that our Prayers are accepted Though our Prayers are not always succesful for Impetration yet seldom but they seal up to us God's Acceptation and so bring the fruit of sweet Consolation It lays hold on the golden Scepter breeding in us an heavenly tranquillity peace of conscience joy in the Holy Ghost These secret cheerings are like the fire from heaven that consumed the Sacrifice and testifie God is graciously pleased with thy Petitions What joy like that of Cornelius to have Angels bring tidings of Gods Acceptation Dan. v. 10. Fear not Daniel thy words are heard Prayer encourages us like Manoah's wife The Lord hath received a Burnt-offering and a Meat-offering at our hand he will not kill us Judg. xiii 23. Want of this made Cain's countenance fall This honour'd and encouraged Abel Oh! those inward cheerings that a religious Prayer sheds into our souls they are not inferiour to the tydings of Angels 5. Prayer infuses these glorious joys because it disburthens our grievances all of them into the bosom of God If it be an ease to a troubled mind to communicate its sorrow to some faithful friend how much more comfortable is it by Prayer to unfold our sorrows into God's bosom who pities our griefs drys up our tears Thus David in his sorrows parleys with God and his soul is refresh'd See this in Hannah 1 Sam. i. 18. She was a woman of a sorrowful spirit Elkanah could not comfort her She prays in the bitterness of her soul pours out her soul before the Lord and see what comfort she finds in Prayer Her countenance was no more sad See it in David Psal. vi He was in much sickness and sorrow Lord rebuke me not in thine ire His soul was vexed he was weary with groaning beginning his Prayer with much anguish but vers 8. he breaks out into a sudden joy The Lord hath heard the voyce of my weeping vers 9. The Lord hath heard my Supplications the Lord will receive my Prayer Phil. iv 6 7. In every thing by Prayer and Supplication with thanksgiving let your request be made known unto God And the Peace of God which passeth all understanding shall keep your hearts and minds through Christ Iesus 6. This duty religiously performed even because it is an holy service yields presently a sweet satisfaction and contentment to the conscience That makes it ever applaud it self and secretly to say to it self I am glad I have done this holy duty 1 Chron. xxix 9. The people rejoyced when they offered willingly So at Solomon's Sacrifice the people went
allows and gives warrant to You shall not do whatsoever is good in your own eyes but what I command you In matters of Religion Invention is Superstition As Vincentius alluding to S. Pauls words Tradidi quod accepi quod accepimus non quod excogitavimus As they at Samaria we must learn the manner of the God of the Countrey Moses though wise and holy yet refers the Worship of God to his own choice Exod. x. 26. We know not with what we must serve the Lord till we come thither And all his frame of the Tabernacle must be done according to the pattern shewn in the Mount Id utique Deo dignum quod ipse Deus sibi fatetur acceptum That God is to be worshipped nature tells us but how that is his Choice and Pleasure and matter of Revelation Strange fire was abominable so are invented Services Devotion in respect of forwardness and cheerfulness and frankness asks and offers Wherewithall shall I come before the Lord and how my self before the high God Shall I come before him with Offerings with Calves of a year old Will the Lord be pleased with thousans of Rams or with ten thousands of rivers of Oyl Micah vi 6 7. But Faith and Obedience takes this answer vers 8. He hath shewed thee O man what is good and what the Lord requires Free-will-offerings for their kind prescribed these will be accepted 3. A third Print of Devotion in this proffer of S. Peter is his care for Christ and these two Saints He thinks not of himself and provision for his own safety and abode he had no thoughts of a Tabernacle to shelter himself Love and Devotion to God and his Church transports the Saints out of themselves makes them even forget their own comforts in respect of God All S. Peter's care and solicitude is for Christ. Love seeketh not her own but the glory of Christ hath the first thoughts and deepest consultations When self-love swayes us then we are all for our selves take care for building our own Tabernacles provide for our own Whereas Tertullian observes Not any that followed Christ that ever questioned how they should live None said Non habeo quo vivam Pietas non respicit vitam multo minus victum 1. It is enough for S. Peter to be In famulatu Christi Attendance upon him is provision enough As Noblemen count themselves more honoured to serve in the Court then to Lord it in their own 2. Faith knows Christ will take care of them Take thou care to provide for Christ Christ will provide for thee Let Obed-Edom prepare a Tabernacle for the Ark the Ark shall bring a blessing upon his Tabernacle As Elias to the Widow Provide for me first venture all thy Meat and Oyl and be sure of a blessing of encrease If Christ have a Tabernacle he will not shut us out of dores As God to David Because thou hast thought to build me a House I will build thee a sure house So much of Peters proffer of furtherance for continuance of Christ and those two Saints with him Now follows III. The Censure that the Scripture passes upon this Motion It was inconsiderate and unadvised He knew not what he said Take of it a double Consideration 1. Consider the Nature and Condition of this sudden inconsiderate Motion whence it ariseth 2. Consider the particular Conviction of this rashness in Peter in the many particularities of his error in making it First Consider the Nature and Condition of this Motion Whence arose this sudden and unadvised and impertinent Motion of Peter's It was from three Principles 1. It arose Ex passione vehementi Peter being ravished and transported with this glorious Appearance of Christ in Majesty is overtaken with a sudden passion of joy and fear too saith S. Mark Observe Excessive Passions transport us sometimes to unadvised unwarrantable thoughts and desires even in matters of Piety and Devotion to Christ. See it in S. Peter Luk. v. 8 9. there he was overtaken with a passion of Fear at the great draught of Fish it stirs up a strange sudden Motion Lord depart from me for I am a sinfull man His Fear abandons Christs Presence and Society Here in this place a passion of Joy puts him upon a vain inconsiderate suit it casts him into a dream and he talks like one in a dream or trance Psal. cxxvi 1. Then were we like men that dream Ioh. xiii 8. Christ offering to wash S. Peters feet he is taken with a sudden passion of preposterous Reverence and Humility Lord thou shalt never wash my feet So again Matth. xvi 22. Christ foretelling his death Peter is overtaken with a preposterous passion of Love breaks out into this inconsiderate Motion Lord be it far from thee this shall not be unto thee So Iames and Iohn Luk. ix 54. Christ being excluded by the Samaritans these two are taken with a sudden passion of Anger and Revenge and make a Motion accordingly Shall we call for fire from heaven and consume them Thus Gods children in rash and violent passions they conceive strange and unwarrantable Desires and Motions We must inspect and so examine our passionate wishes check them as Christ did Zebedee's wives suit You know not what you ask These passionate Motions are not so good 1. Quia minus fundata They have no root or bottom usually As the stony ground had present joy but without root and so withered Warmth of affection may make hasty proffers that will vanish again Deliberations and Resolutions must ground our Devotions As David My heart is fixed One thing have I desired which I will require 2. Quia minus accepta These hasty proffers are not set by or valued by God He judgeth of us by our constant bent in our cold temper Thus he answered the young man who was suddenly taken with a miracle Lord I will follow thee wheresoever thou goest No Christ tells him what he must look for let him sit down and cast the charges As we judge of Rivers not as they swell with fall of waters but as their own proper current runs 3. Quia periculosa They are oft-times preposterous and prejudiciall to us If God should take us at our word it would go ill with us If he should not have washed Peter he should have had no part in Christ. Misericorditer negat and Audit ad utilitatem non ad voluntatem Of our selves in these passions we know not what to ask I said in mine haste This inconsiderate and impertinent Motion 2. It arose out of the ignorance of Understanding and humane Apprehension of heavenly Glory Peter hath here a view and glimpse of it but yet knows not how to judge and esteem of it That spiritual and heavenly Condition it is a meer strange thing to us We apprehend it in our earthy and carnal manner and so talk of it out of gross apprehensions Peter thinks three Tabernacles will well suit with three glorious Bodies The thoughts that we
'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
first Iob a Patriarch 2. Iob a Gentile none of the lineage of Israel a stranger in the land of Vz he layes claim to the Redeemer he builds his Faith on Christs Resurrection Gentiles as well as Jews some in every Nation have their share and portion in Christs Resurrection Christ preached this Truth at his first Sermon at Nazareth Luke iv Naaman the Syrian and the Widow of Sareptha both of them Heathens yet God visited them and sent Salvation to them In both Stories they were remarkable types of the Resurrection Naaman's corrupt flesh restored as the flesh of a young child all whole and sound again The Widow of Sareptha's son rais'd from the dead again Two great signs of the Resurrection The great Prefiguration of Christs Resurrection was performed among the Heathen Ionah devoured by the Whale and after three dayes restored again That sign was done at Niniveh the head City of the Gentiles This mysterie of the Resurrection Christ himself preached to the Gentiles Ioh. xii When Greeks came to Christ and they were Gentiles he acquainted them with the Doctrine of his Resurrection If the Wheat-corn dye not it abides alone but if it dye it brings forth much fruit The first great Manifestation of his Resurrection to all his Disciples it was in Galilee of the Gentiles Go into Galilee there you shall see me From Galilee this preaching began How that God raised up Christ the third day Acts x. 'T is the foundation of our hope we are Sinners of the Gentiles So that Gentiles as well as Jews Iob as well as Moses are admitted into the fellowship of his Redemption and Resurrection 3. Iob a Just man highly commended for his Sanctity and Piety yet see he layes hold upon this as his onely claim That Christ is his Redeemer from death and destruction Not onely notorious sinners but the chiefest Saints stand in need of a Saviour must trust to a Redeemer desire to be partakers in his Resurrection 1. That they are Saints they owe it unto him They are the children of God because they are children of the Resurrection Luke xx 36. 2. And when they are Saints yet so short is their Sanctity so full of failings that the best of them all must shelter themselves under his Redemption Their own garments do defile them saith Iob. Their garments that 's their virtues that beautifie and adorn them yet these cast a soil and defilement upon them S. Paul disclaims his own perfection and righteousness desires to know Christ and the power of his resurrection Our Sanctification 't is not our fundamental Title to Heaven but our Redemption Gloriabor non quia justus sed quia redemptus saith Bernard Our first resurrection from sin is so lame and imperfect that the second death might still lay hold on us were it not overcome by Christ's resurrection That 's the first Consideration of this Object of Faith in reference to Iob Iob a Patriarch a Gentile a just man In all these three respects he professes his interest in Christ's death and resurrection 2. Let 's view these Particulars in themselves 1. Christ a Redeemer 2. Christ alive from the dead and then 3. Christ appearing at the latter day The improvement of these three Titles makes up our Salvation 1. His Redemption that made the Purchase for us 'T is call'd The Purchase of the inheritance Ephes. i. And then 2. His Resurrection that seals up the Title and conveys the Title to us Our Justification which entitles us to heaven 't is ascribed to his Resurrection Rom. iv He was delivered to death for our sins and rose again for our justification 3. His last Appearing that gives us livery and seisin and actual possession We shall then be taken up into the heavens and be ever with the Lord. All these three are necessary we can spare none of them 1. His Redemption is necessary If not redeem'd by his death we shall not be saved by his life Rom. viii Christ must first be our Redeemer then after he will become our Raiser and Absolver First make sure of thy Redemption and then promise to thy self a joyfull Resurrection Get sin pardoned and death shall be vanquished The sting of death it is sin Dis-arm death of it's sting and 't is easily overcome It is the order and method that Hezekiah's faith observed Isaiah xxxviii Thou hast in love to my soul delivered me from the pit of corruption for thou hast cast all mysins behind thy back Thou wilt not give thine holy One to see corruption Solum sanctum saith Bernard non viderit corruptionem 'T is that that embalms our bodies and keeps them from corruption Without this first our right in his Redemption the two other his Resurrection and last Appearance will afford us small comfort Had he not died for us and by it redeemed us it were better for us He had never rose again the tidings of his resurrection it would be matter of fear and dismay and astonishment to us When Herod thought that Iohn was risen from the dead he was troubled and perplexed at it The Soldiers who watch'd Christs grave were as dead men at his resurrection Bring those mine enemies and slay them before me They who have despised the bloud of his redemption nothing remains for them but Heb. x. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearfull looking for of judgment O! his redeemed ones lift up your heads for joy your redemption draws near but ye despisers hang down your heads for sorrow your confusion approaches That 's the first He must be Redemptor 2. It must be Redemptor vivit Our Saviour who hath redeemed us by his death must recover and revive and live again His resurrection puts life and efficacie into his redemption Indeed there is but cold comfort in a dead Saviour You know what his two Disciples thought of his death as they went to Emmaus We trusted that it had been he which should have redeemed Israel but he is dead and our hopes are dead with him Luke xxiv Had he not rose again the scoff of the Jews had been too true of him He saved others himself he could not save let him come down from the Cross nay let him die on the Cross and rise out of his grave and then we will believe on him 1. Our Redeemer must rise and live again how else should he overcome death He must redeem us from our enemies and death is one of them saith S. Paul Death overcame him when he died but He overcame death when he rose again He was crucified through weakness but he lives by the power of God 2 Cor. xiii 4. 2. He must rise again how else could he apply the virtue of his death and make it effectual The High-Priest was not onely to shed the bloud of the sacrifice but he was to sprinkle it on the people and to go into the Sanctum Sanctorum and present it before God In his Passion he shed his bloud but the
Christian and the first-fruits they must be offered they dedicate and consecrate the whole lump to God By this Faith Abel excelled his brother he sacrificed 1. In fide mandati in conscience of Gods Commandment Cain for custom and fashion-sake onely Worship upon conscience is one thing Worship upon custom onely is another Abel offered 2. Ex fide promissi Abels Faith look'd up to the Messias saw him by Faith that was the life of his Sacrifice Cain rested in the outward Ceremony Without this Faith Impossibile est placere Deo nay Necesse est displicere said Bernard By Faith Abel pleased God for want of Faith Cain displeased him Thirdly Let us consider the nature of this acceptance that is said here to be Respect and Disrespect He respected Abel and his offering but to Cain and his offering he had no respect 1. He respected Abels Offering Wherein consisted this respect 1. He respected it that is he allowed it it stood with his acceptation A great mercy no doubt for God to take our poor imperfect services in good part to give approbation of them to say to us Euge Well done good servant thy prayers and thy sacrifice are come up for a memorial before God a great favour for God to own our devotion Thy prayers shall come up with acceptance upon mine Altar Isai. lx 7. 2. He respected it that is he took a delight in it it was exceeding pleasing unto him The devout prayers of his servants are matter of delight unto him he takes pleasure in them As on the contrary when we are weary of serving him he is weary of our service When we come to say with them in Malachi O what a weariness is it God will answer us as he did those in Isaiah Your services are abominable unto me I am weary to bear them But the prayers of Gods people arising from faith and devotion they are like Noah's Sacrifice God smelt a favour of rest in it 't is an offering of a sweet smell unto God Their prayers are in Gods nostrils as sweet odours holy incense heavenly perfumes Who is this that comes like pillars of smoak perfumed with Myrrhe and Frankincense with all powders of the Merchant Cant. iii. 6. 3. He respected it that is he honoured it with a publick testimony of his favour he gave witness and attestation to it by a visible sign from heaven consuming the Sacrifice by heavenly fire So some translate it Inflammavit Deus sacrificium Abel Thus God honour'd Aarons first Sacrifice Lev. ix A fire came from before the Lord and consumed it Thus he did testifie his acceptance of Davids Sacrifice at Arauna's threshing-floor and Solomons Sacrifice in the Temple and Elias his on Carmel 'T is that which David prays for Remember all thy offerings and accept thy burnt-sacrifices Psal. xx 3. turn them into ashes and consume them 4. He respected it that is he graciously rewarded it granting his request pouring out a blessing upon him He shewed some good token of favour to him First he delighted in him and then in his Sacrifice and then in the prosperity of his servant Manoah's wife argues well If the Lord would destroy us he would not have accepted a burnt-offering at our hands Iudg. xiii But then with Cain all goes contrary no respect had to him his Sacrifice is rejected And 't is a requitall in kind He heeded not God when he sacrificed to him and God heeds him not Meer fashion and formality in Gods Service makes God to be respectless of our prayers Why should God hear him pray who hears not himself Excors sacrificium among the Heathens the Sacrifice which wanted a heart was counted prodigious and of ill abode And as it is a just requital so it is an heavie one The miss of his favour the turning away of his countenance the stopping of his ears against our prayers 't is the greatest Judgment when he shuts out our prayers that they cannot enter Lam. iii. 8. When he is angry with the prayers of his people Psal. lxxx 4. Oh! it was death to David O Lord make not as though thou hearest not lest I become like them that go down into the pit Psal. xxviii 1. It is an heavie doom that God passes upon sinners Though you make many prayers I will not hear you Isai. i. For Use of all Is this the great success of our prayers that God should respect them It must put us into a three-fold disposition in our addresses to him 1. We must be Cauti exceeding carefull and circumspect If there be such hazard in our service it may be accepted as it may be performed or it may be rejected it concerns us to look to the manner of performance so to tender up our service unto him that it may be accepted Naturally we are all Popish in this point we think that the Opus operatum is sufficient we rest in the outward deed done so we dispatch with God in a perfunctory way we think all 's well and that our Sacrifice shall fall on fire of it self though we put not one spark of devotion under it How foolish a thing is Formality in Gods Service to frequent his Worship and to make many Prayers and yet to have all spilt and lost for want of an holy manner in the performance 2. Is there such hazard in our prayers to God It must make us Attentos diligent and attentive to observe how our prayers speed with God what acceptance they find how God doth answer them Most men perform their service to God at all adventures hit or miss speed or speed not they heed it not Oh! a good Christian should see and observe how God respects his prayers waiting upon him till he gives us an answer of Peace Our eys should wait upon the Lord till he have mercy upon us Psal. cxxiii Well how shall that be how shall we discern that our prayers are accepted Besides the real grant of what we pray for which is a sensible evidence of the speeding of our prayers Observe 1. Whether doth God Inflammare sacrificium doth he enkindle thy devotion enflame thine heart with a holy fervency in prayer 't is like fire from heaven upon Abels Sacrifice 2. Doth God inspire comfort into thine heart when thou hast prayed unto him Feelest thou an inward cheerfulness in thy soul Art thou able to say with David I am well pleased my soul is filled as with marrow and fatness Like Hannah she was no more sorrowfull after she had prayed as David who in the begininng of his prayer mourn'd but then felt that comfort that made him shout for joy The Lord hath heard the voice of my weeping he hath heard my supplication the Lord will receive my prayer Psal. vi 3. This gracious acceptance of our prayer it should make us alacres it should beget in us an alacrity and holy delight in the duty of prayer It was Davids resolution Psal. cxvi Because he hath inclined
they are the pledge of our faith we leave in Gods hand Thus David puts his life into Gods hand My time is in thy hand deliver me from the hand of mine enemies and from them that persecute me Psal. xxxi 15. So our Saviour Father into thy hands I commend my spirit 3. Ob specialitatem modi It is strange being in the fear of death he begs death he flies for his life and yet he flies from it desires to die to escape death True but this suit of his is for the special manner of his death and dissolution 1. Ut non violenta sed placida morte He desires to escape Iezabel's cruelty begs of God to dispose of him to a peaceable death and dissolution Deliver my darling from the power of the Dog Psal. xxii 20. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is inter beneficia a favour and a blessing to be asked and sought for 'T was granted to Iosiah to die in peace so to Hezekiah Iob accounts it a blessing to die in his nest Iob xxix 18. David desires to fall into the hands of God rather then into the hands of men Blesse God that we can close our brethrens eyes in peace that they are gathered into the barn like ripe Corn by the Sickle of death not by the Sword of an enemie 2. Ut honesta non probrosa morte Take thou my life away let not Iezabel have her will on me 'T is an honest and honourable wish Decorè cadere as Saul That the Philistines mock me not 1 Sam. xxxi 4. Not to have the death of a Dog or the burial of an Ass. 'T is that which the Church bewails Psal. lxxix 2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven the flesh of thy Saints unto the beasts of the earth Those two Witnesses in the Revelations whom spiritual Iezabel slays she suffers their dead bodies to lie unburied in the streets of that great City 3. Ut non in Deum contumeliosa morte sed honorifica moriatur that he might die such a death as God be not dishonoured by it It was the trial of Baals deity that he could not rescue his Priests from destruction Iezabel hath sworn by her false Gods that Elijah shall suffer See now it stands God upon in point of honour to rescue Elias and Elias begs such a death as might not make Iezabel blaspheme and insult over God 'T is the desire of Gods children to die for the greatest advantage of Gods glory That God might be magnified in their bodies by life or death Thus it is said of Christs prediction of Saint Peters death by what manner of death he should glorifie God Is martyrdom the way of glorfying God The Saints run to it Ey but it will make the enemies of God insult the more Elias prayes against it Athanasius fled from it They desire to die for the greatest purpose that their deaths may be precious and rich So much for the first Elias his willingness to die Now follow Secondly The two Meditations that work him to this willingness To speak of one of them onely and that 's an holy satiety Satis est It is enough Take it in these four Expressions 1. Satis vitae meae It is enough Lord I have lived long enough The Saints of God can set a full period they can stint their desires of longer life They wish not an eternity here A worldly man Oh he could part with another life might this life last always No 't is Gods blessing to his children they are satisfied with length of days Psal. xcii 16. 2. Satis mundo They have enough of the world too The comforts of this life the pleasures profits preferments they can stop and stay at them too refusing with Barzillai the offers of preferment How shamefull is it for old men to thirst after riches and honours like the two Tribes content to stay on this side Jordan for the goodness of the Countrey 3. Satis officio He hath finished and fulfilled his course that makes him willing to die he hath accomplished his Ministerie Happy they whose work is done before their day be done The ability of giving a good account of our service is the powerfullest encouragement to be willing to die Thus S. Chrysostom observes in compare of these two places S. Pauls escapal out of Damascus and his readiness to die at Ierusalem Then he had done no service so he was loth to die now Paul the Aged had finished his course then he is ready for bonds and death So Christ till his work was finished hid himself after he offered himself to them 4. Satis miraculosae providentiae 'T is enough for that too He hath been mightily and miraculously preserved and delivered hitherto he will not thrust himself upon more miraculous ways 'T is enough Lord now end my life Non vult oneri esse misericordiae divinae he will not be burthensome to the mercy of God The Apostles were sparing of miracles for their own selves wrought none in their own hehalf they valued not life at the rate of a miracle accounted themselves less then an ordinary mercy For this Christian Brother of ours whose blessed death and departure we are now met together not so much to lament and bewail as to celebrate and honour much very much may be spoken of him to the glory of Gods rich grace in him and the enbalming of his name with a precious memory But the applause and welcome that the Saints and Angels give to him in heaven and those blessed Euge's that the Authour and finisher of his faith hath received him with are the true and full commendation that his soul rests in Onely in a few words Know that the death of this good man as it is in Gods eyes so in ours it must be honourable and precious And because Bernard's Rule is true Preciosa mors Sanctorum quam commendat vita pretiosa You all witness with me who have lived with him that his carriage hath been such as becomes a man professing the fear of God What his life was from his minority most of you know better then my self Onely I have had always the report of it to be upright and unblameable I found him at my coming the chief credit and improvement of the worthy pains of my reverend Predecessor at whose feet he a long time sate as a good proficient And since my being here I have remarkably taken notice of him as a great encouragement of mine unworthy labours His piety and course of godliness hath witness of all men and of the Truth it self Which was 1. Timely and not put off with delays He often blessed God that called him so timely not suffering him to linger till the evil day That had not been so comfortable 2. It was observable to his own heart It was not wrought secretly but as he imparted to me Piety found him averse and it was not without some enforcement used that he was drawn to that Sermon which gave the first successfull knock at his heart 3. It was constant witness his diligence and timely forwardness to repair to the House of God his attention reverence devotion there observed by others who preached occasionally 4. It was judicious not groundless but intelligent able he was to give a reason of his Faith He was exercised in the study of the Scriptures and grounds of Religion able to speak understandingly 5. It was substantial not languishing away in circumstances and trifles He professed in his sickness that the disputes about In-conformity were of no use for piety and that the power of Religion was not in them 6. It was diffusive 1. Into all his life 2. Into his family and children 3. Into his friends and familiars 4. In an unquestion'd honesty to all men 7. It was solid and strong bearing him up in this long tedious and oft-times very sharp and violent sickness 1. The apprehensions of his faith were constantly quick and comfortable he felt not the least nibling of Satan 2. His patience was admirable and heroical 3. His charity in spending himself in fruitful conferences and perswasions to those about him was great and bountiful 8. It was crowned with Perseverance which God did not onely secretly bestow upon him but with feeling and assurance he triumphed in it One of his last speeches was Sathan may as well pluck God out of Heaven as pluck my soul out of his keeping FINIS Errata PAge 31. line 15. read pactional p. 75. l. 36. r. 1 p. 132. l. 2. r. any p. 165. l. 16. r. negativè p. 188. l. 3. r. not p. 190. l. 34. r. loads p. 203. l. 25. r. she p. 204. l. 5. r. us p. â—…06 l. 21. r. Jerem. p. 243 l. 23. r. Hear p. 245. l 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 289. l. 45. r. Author p. 301. l. 41. r. of p. 303. l. 44. r. Bona. p. 328. l 33. r. the. l. 38. r. heart p. 330. l. 6. r. sacrifice p. 351. l. 28. r. Accent p. 353. l. 33. r. loaves p. 377. l 15. r. twiâ—…s l. 16. r. upbraids p. 393. l. 23. r. know ye not p. 396. l. 41. r. there l. 20. r. choice and disparity