all men since Adam Never any but the first Adam in his Innocency could have fulfilled it never any but the second Adam our Lord Iesus did perfectly fulfil it S. Paul tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. viii an impotency nay an impossibility in the Law by reason of sin Indeed when God first gave the Law it was sutable to our strength but sin infeebled us and so the Law proved impossible to us Saint Peter tells us It was a yoke that neither we nor our fathers could bear Act. xv 10. Not onely men in the state of Corruption but the very Saints in the state of Regeneration come short of it Imperfection of grace cannot attain to perfection of obedience The Church of God defended this truth against the Pelagians That the Law of God in the exactness of it no meer man did ever fulfil it There are two Dimensions in the Law 1. The first is maximum quod sic in doing of good how full must that be it must be toto corde with our whole heart 2. The second is minimum quod non in declining from sin how much must that be 't is Non concupisces not so much as to linger or lust after it Consider these two Dimensions and it will make us confess with David I see an end of all perfection but thy law is exceeding large That 's the first 2. Take the Law in the lowest pitch of righteousness yet an unregenerate man cannot obey it He is so far from fulfilling all the Law that he cannot perform the least part of it Some outward Acts a meer natural man may do S. Paul tells us They do by Nature the things written in the Law but look to the spiritual manner of performance so no natural man can obey it in the least and lowest degree of it Every carnal man is reprobate to every good work Tit. i. 10. Love is the fulfilling of the Law Perfect Love fulfills it perfectly imperfect Love doth it imperfectly but without Love there is no performance You may as soon gather Grapes from Thistles as any good work from an unregenerate man Laudo fructum boni operis sed in fide quaero radicem saith S. Augustine If the root be not good which is Faith working by Love the fruit though outwardly specious is inwardly vicious That 's the second 3. Consider the Law in the Evangelical mitigation and abatement of it yet still the Saints of God find difficulty in it A regenerate man is two men That which is spiritual and renew'd in him that readily conforms to the Law of God The spirit is willing saith our Saviour ey but the flesh is weak Nay oftentimes wilful stubborn and resisting A Christian indeed is freed à morte Peccati from the death of sin he hath a new principle of life put into him that disposes him to all holy obedience but yet he is not freed à morbo Peccati from the disease of sin that still hangs upon him and that shrinks away and withdraws it self from this due obedience A Christian hath both Primitias Spiritus the First-fruits of the Spirit they make him Spiritual and withal he hath Reliquias carnis some dregs of flesh in him they make him carnal loth and listless to any holy obedience Thus we see the Law 1. In the highest pitch is impossible to the Saints 2. In the lowest pitch 't is impossible to the unregenerate 3. Even in its moderation 't is difficult to the best in this imperfect state of regeneration But yet 't is most true what the Text affirms Gods Commandments are not grievous His Service is no such hard service as the world accounts it 't is no such toyl and drudgery as carnal men conceive it 'T is a service indeed for why should we be left to a lawless liberty but 't is an ingenuous service Take my yoke upon you saith Christ for my yoke is easie and my burthen is light 'T is Satans policy to stave us off from God with this conceit O he is an hard Master duram servies servitutem farewel comfort and contentment if he be your Master Nay verily Gods servants find no such grievances in this employment which will appear upon these three Considerations 1. In respect of their state and condition 2. In respect of their task and employment 3. In respect of their many encouragements which they meet with in this Service 1. Look upon their state and condition Gods people are not in any base servile condition But 1. They are called unto a state of Liberty and Liberty 't is sweet in it self and sweetens all our employments It matters not so much what we do as upon what terms we do it If as slaves and bondmen that embitters our work and makes it grievous If as free and ingenuous it sweetens our employment And such are all Gods servants You have heard it often His Service is perfect freedome The Law they live under 't is call'd A Law of Liberty Iam. i. 25. Brethren saith S. Paul Gal. v. 13. You are â—…alled unto Liberty Gods servants must be no bond-men The Israelites were not to be slaves for they are my servants saith God Levit. xxv Thus as Solomon made no bond-men of the children of Israel 1 Kings ix 22. but put them into ingenuous services so doth God with his servants 2. As it is a free so it is an honourable Service As we know the greatness of the Master dignifies and ennobles the service that is done unto him 'T is the high Title that the Saints have gloried in that they were Gods servants and belonged to him David gloried more in this that he was Gods servant then that he was Israel's King So Theodosius Behold Lord I am thy servant I am thy servant and the son of thy hand-maid Psal. cxvi He chose to be A door-keeper in Gods house Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts Psal. lxv 4. 'T is an high dignity to be Gods moenial servant 2. Look upon their task and employment you shall find the Service of God 't is no such wearisome service 1. The work which God enjoyns them 't is possible to them Gods Commandments are made possible to a regenerate man All things are possible to him that believes Mark ix I can do all things through Christ that strengthens me Phil. iv 13. Flesh and bloud sees nothing in the Law of God but impossibility like the unbelieving Spies O we cannot conquer the land But Faith and Love like Caleb and Ioshua conceive it may be done and undertake it readily 2. This work is easie I said it even now 3. This work 't is not onely possible and easie but pleasant and delightful A good Christian finds exceeding great pleasure and sweetness in it A just man saith Solomon delights to do justly 't is a joy to him Prov. xxi 15. So a good Christian delights in Piety Thus David
is accepted He stands not upon a full satisfaction but makes up our defects with a gracious acceptation 5. A fifth Encouragement is his bountifull rewarding of us Besides the grand paiment the weight of glory the reward of the inheritance a strange paiment for servants to have the inheritance given them Coloss. iii. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ that Pay will countervail all our service were it infinitely more besides that How many encouraging blessings and favours doth he bestow upon his servants over and above Besides their wages they have their avails out of their Masters bounty David found it and acknowledgeth it Thou hast dealt bountifully with thy servant We serve a gracious Lord such an one as delights in the prosperity of his servants You see the Encouragements take them all together 1. Our abilities to serve him come from his assistance 2. Our failings are made up by his connivence 3. Our labours they are sweetned by his chearfull countenance 4. Our unworthiness is supplied by his gracious acceptance 5. Our reward shall be given us by his bountifull goodness Think on these Encouragements and thy heart will confess Sure we serve a gracious Lord his Commandments are not grievous A FUNERAL SERMON ON 1 KING xix 4. It is enough now O Lord take away my life for I am not better then my fathers THe several aspects that this passage and speech of Elias gives to the meditations of those who have consider'd and dwelt upon it occasion a divers apprehension and judgment of the nature and purpose of it some taking notice of some sudden pangs and qualms of weakness and discontent others observing the strength and appearance of Piety And indeed Tertullians Maxim holds good here and is of Universal truth In optimis nonnihil est pessimi The best and most sanctified and refined Saints have some remainders and dregs of infirmity and imperfection overtaken sometimes with slips and weaknesses See this holy Prophet of so high a pitch of Piety that he is accounted by some not a mortal man but a glorious Angel cloathed with flesh yet surprized with humane and blameable infirmities and breaks forth here into an unadvised sudden passionate both fear and wish It is enough now O Lord take away my life for I am no better then my fathers So that this motion and speech of Elijah it is a mix'd speech made up of two several Ingredients 1. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something natural and carnal savouring of weakness a pang of discontent and weariness 2. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something good and spiritual though it be somewhat tainted with unseasonable circumstances yet separate the precious from the vile purge and winnow it from the chaff of some malignant infirmities that attend it and we shall find it a speech truly Christian and Heroical and of an eminent pitch and strain of Piety First look upon it as natural and carnal and savouring of weakness The very carriage of the Prophet the context of this Scripture and the unsuccesful event must make us suspect it as questionable and doubtful He hath a little forgot his constancy and courage and Iezabels threatnings and persecutions have cast him into some fits and grudgings of fear and infidelity And this very passage I suppose makes S. Iames chap. v. 17. to take notice of Elias as of a man of weakness and imperfection Elias saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man subject to like passions as we are Let 's not gaze and feed our eyes with this nakedness of the Prophet go we backward rather and cover it and in one word consider the benefit of it and use to our selves The Prophet is permitted to fail in this particular and his failing is registred and the Apostle takes notice of it 1. In honorem Eliae 'T is strange but true This blot of infirmity it serves for the honour and dignity of him He was so eminent for Grace in such a splendour of Sanctity that purposely the Holy Ghost is fain to let us know he was a man lest we should deem him an incarnate Angel his Piety was so conspicuous The world could easilyer discern Grace and Heavenliness in him then nature and infirmity So that the Prophet here and the Apostle elsewhere are glad to tell us he was a frail creature Thus it was with Paul and Silas so glorious in their words and works amongst the Lystrians that they took them for gods and therefore the Apostles were enforced to confess they were men subject to the same passions with them Acts xiv 15. It is the glory of Religion when it shines in its full strength it makes their faces shine like Angels It may shame our weak glimmerings of Piety so much overlaid with carnality and gross infirmities that we need not doubt we are men but question whether we are Christians 2. Elias and so the Saints appear in the Scripture clogg'd with infirmities to moderate their honour lest it be excessive and beyond bounds Look upon them as Saints but remember them frail creatures God purposely sets these Foils on his Saints to allay our esteem of them The Church of God in several ages hath had divers conflicts concerning the Saints and their falls and infirmities The Manichees in S. Augustines time urged and exaggerated them as if the God of the Old Testament had liked and allowed them and Moses and the Scripture had by their report authorized and approved them They went too farr to inferr from the relation the consequence of approbation Contrary the Papists now excuse and extenuate them as if there had been no need that the God of the New Testament should pardon and remit them They denied them to be Saints these deny them to be men We must go a middle way Reverence their Sanctity Pity their Infirmities Learn to distinguish Inter puritatem fontis impuritatem vasis They have their flaws and slips and foyls that Christ only may be King of Saints and the Holy One of Israel 3. Elias and the Saints appear to us in infirmities to teach and assure us the possibility of imitation Naturally we are ready to put off these examples of the Saints in Scripture What talk you of Elias or Moses or Paul These were Saints we must not think to come near them Thus we set them aloft and beyond imitation as half-gods whereas the Scripture presents them as men of our size Thus the Israelites gave over the hope of winning of Canaan Oh! they are Giants we are Grass-hoppers No such matter Elias had his passions and weaknesses and though he was eminent yet not transcendent but within the sphere and compass of imitation 'T is a policy of Satan to stave us off from imitation of the Saints by a fond superstitious admiration of them But my aym and purpose is to look upon this speech Secondly as sever'd from passionate and
Gloriae and to foreshew us the happiness of heaven Then we shall see and know certainly all the Saints past and gone As Samuel lumine Prophetiae knew Saul antea non visum so shall we converse with all the Saints Adam knew his wife as soon as she was brought to him THE FIFTH SERMON ON S. LUKE ix 33. And it came to pass as they departed from him Peter said unto Iesus Master it is good for us to be here and let us make three Tabernacles one for Thee and one for Moses and one for Elias not knowing what he said WE have seen the Entertainment that the Apostles gave to this glorious Transfiguration First In their weakness and indisposition Secondly In their more attentive view and contemplation Now follows Thirdly Their manner of Entertainment in a sudden and passionate and affectionate Suit and Petition The Text then represents that Effect which this glorious Appearance wrought in the Apostles This ravishing joy stirs up in them a sudden passionate Suit and Request for a constant enjoying of this glorious Vision And it stands upon three particulars 1. Is the occasion of this Request that is the departing and withdrawing of Moses and Elias As they departed from him 2 Is the summ and substance of their Request specified 1. In the person who makes it Peter Peter said 2. In the person to whom it is tendred to Christ Iesus Master 3. The Request it self In it 1. A motion for continuance It is good for us to be here 2. A proffer of service to further this continuance And let us make three Tabernacles one for Thee and one for Moses and one for Elias 3. The censure of this Request what judgement the Holy Ghost passes upon it it was unwarrantable unadvised Not knowing what he said First The occasion of this Request The departure of Moses and Elias These two Saints now withdraw themselves from this glorious Appearance and betake themselves to those Eternal Habitations from whence they were called to attend our Saviour The Reason and Purpose of this present departure and leaving Mount Tabor may be given in divers congruities 1. Respectively to themselves 2. Respectively to Christ. 3. Respectively to the Apostles I. Respectively to themselves They departed 1. Quia officio functi They have performed that service for which they were sent they had testified of Jesus his Deity and Mediatourship done homage to him as their God and Saviour Having performed this service they depart from him and leave the world It represents to us the date of the Saints continuance with us they have their employment and having finished that work they are removed and withdrawn from us Till Moses hath done his work no weakness nor decay appeared in him when that time is finish'd no strength can prolong him Elias must not be weary of his life till he hath finished his course when that is accomplished he is fetched away presently The Saints in this respect are like to Iacob's vision of Angels they were all Ascendentes descendentes non commorantes As S. Chrysostom comparing those two places in the Acts first S. Paul's escaping in a basket out of Damascus Acts ix 24. and his resolute going to Ierusalem Acts xxi 13. observes till S. Paul had done his work he shifts for his life when he had finished it he offers himself to death It is the condition of all the Saints Having served their generations according to the counsel of God they are withdrawn and no more converse with us As a faithful servant makes no lingring or delays but being sent and having dispatched his business as Elizaeus-servant salutes no man but returns back again We wish the continuance of the Saints with us No they have their work set them their time set them and having accomplished that they must not fix here but return to him whose Agents and Servants they are Moses and Elias discharging their Office of Attestation to Christ are called into heaven again They departed 2. Quia à visione removendi They have a view of Christ Incarnate but they must not yet fully and constantly enjoy him but transiently and so depart from him Their joy in heaven will not be full till Christ be there at his glorious Ascension Now they are graced with this temporary enterview and withdrawn from it Even the glory of the Saints in heaven is thus dispensatively and by degrees vouchsafed unto them They in heaven lived in expectation of this blessed Appearance and till then lissening and looking to see their Saviour they cry How long Lord how long As before his Descention the Saints on earth cried Oh that thou wouldst bow the heavens and come down So they in heaven were wishing Oh that the heavens might open to receive him back again Their full consummation will not be made perfect till we with Christ be caught up in the clouds They are Sub Altare non super Thronos They are cloathed in Whites Sed nondum Duplicibus induuntur they must wait for that accomplishment We are in Tabernaculis they in Atriis but not in Thronis 3. Quia ad statum redituri Because they were to return to their former state This their Appearance on earth was Extraordinary and Miraculous by special Dispensation but their Abode and Mansion that 's in heaven The presence of the Saints departed is not to be expected nor imagined but onely in these cases of Miraculous Employment There is not onely a gulph of Separation 'twixt hell and heaven but a distance of Separation also 'twixt heaven and us We have heard in Popery of the many Walkings and Appearances of the Saints departed But they are all of them dreams of deceived Men or lyes of deceiving Devils except this Appearance There is no conversation of dead men on earth Lazarus must not leave Abraham's bosome not to ease Dives not to convert his brethren What is said of Christ is true of the Saints Whom the heavens must contain They go from hence and are seen no more They departed II. Respectively to Christ. 1. They depart from Christ Gloriam deposituro This Attendance and Service done to Christ by these Saints it is but temporary and to cease and so these glorious Spirits having honoured him with their presence are sequestred from him As Christ assumed this Transfiguration so now he resumes his state of Abasement When he is invested with his full Glory then they follow the 〈◊〉 wheresoever he goes Now he leaves his glorious guard of Angels and Saints and sorts himself with mortal weak contemptible men This Transfiguration it was Actus Gloriae but not Status As to Moses and Elias he shews his Glory as he passeth by them they saw but his back-parts but till his full Consummatum est he puts himself into the exercise of his Humiliation 2. They depart from him In Ecclesia permansuro Moses and Elias they have their limited time but they must vanish Christ he abides in his Church and remains for
bona and then when we come to the Censure we will consider Quae temerè inepté In this Motion for Continuance there are several Truths and very considerable 1. Primò territi nunc gaudio affecti First we saw them cast into a kind of Astonishment In somno ecstatico now see it ends in Joy and Comfort It is the order of Gods making himself known first to strike us with fear to bring us to comfort first Astonishments then Consolations Thus he dealt with Mary first she was afraid then she was raised to Sing her Magnificat So with Zechary So with the Shepherds The Devil on the contrary he breeds false joys but leaves true terrours in the soul. That 's one Considerable 2. Societas Sanctorum semper desideranda Peter was loth to leave the Company and Society of these holy men Oh! It is good to be here always The Communion of Saints it is a great part of heaven You are come to the Assembly of the First-born to the spirits of just men made perfect David professes Psal. xvi 3. All his delight is in the Saints on earth Ill company is a pattern of hell hasten from them But the fellowship of the Saints is a ravishing comfort hasten to them Hast thou the company of a Saint Prize it but Depart from the Tents of those wicked men Numb xvi 26. That 's a second Considerable The last is 3. The joyes of Glory and Presence of Christ are ravishing and transporting Nothing doth so satisfie the soul and inebriate the spirit as these rays and beams of Glory Oh! taste and see how good how sweet God is Now how transporting the Comfort is that is in the glorious Presence of Christ will appear by these five Comparisons 1. Comparatively to all outward joyes and comforts It makes him forget all he thinks not of kindred friends any worldly comfort he can be content never to go down from this Mount more bids adieu to father friends houses all are nothing to being here 2. Comparatively to all other manifestations of God out of Christ Moses he trembles Manoah quakes Abraham is astonish'd Daniel he is dead Oh! God out of Christ is fearful God in Christ is gracious The Glory of God affrights the Glory of Christ cheers and refreshes 3. Comparatively to other entercourses with Christ. Peter heard his heavenly Sermon on the Mount yet said not then Bonum est esse hîc 4. Comparatively to other miraculous manifestations which would have taken us as 1. In miraculo Cibationis When he fed five thousand 2. In captura Piscium In the great draught of Fish 3. In mutatione Vini When the water was turned into wine 4. In captura Argenti When the Fish was taken with money in the mouth In all these manifestations of Christ's miraculous Power we would have cried Bonum est esse hîc But Peter was not affected with any of these only at this Transfiguration Master saith he It is good to be here 5. Comparatively to the fulness of Glory That is not onely ravishing but this glimpse of Glory too even the least degree of it Corollar 1. If two Saints be so delightful Quid Societas omnium Angelorum Sanctorum What is the company of all the Saints and Angels 2. If a glimpse of Glory be so delicious What is the fulness of it O how great is thy goodness which thou hast laid up for them that fear thee Psal. xxxi 19. 3. If Gloria Humanitatis be so transporting How much more Gloria Deitatis 4. If Sola visio sic afficit quid participatio If onely the sight of Glory do so affect What will the participation of it do We have seen the Motion for Continuance It is good being here Now follows II. The proffer of service to further this Continuance Let us make three Tabernacles one for Thee one for Moses one for Elias It is a mix'd Motion and though rash and unadvised and unreasonable yet for the generality it carries with it some not onely excusable but commendable affections in S. Peters making of it It was Inconsulta praematura Devotio Ambros. Unadvised and rash but yet well-meant and devout View the Prints of Devotion and Goodness that were in it and in the Censure we shall see the weaknesses of it the blots of imperfection that were in it 1. The first Print of Devotion and Piety is That he proffers to erect a Tabernacle for Christ and these Saints Observe The Presence of Christ and his Saints is to be honoured with our best services No pains or cost can be too precious to entertain such a Presence as our Saviour's S. Peter puts not off Christ with empty Observances Adoring his Glory Admiring his Beauty with wishes onely for his Continuance but bethinks himself of dedicating and devoting his Labours and Cost to Honour and Retain him Naturally Religion consults with the Shunamite What shall we do for him If he be a God then there must be a Religion and Worship if that then a Temple or Tabernacle and if that then it must be answerable to his Glory in the comeliest manner These are the natural consequences of Reason and Piety See David how careful he was to erect a Tabernacle for Gods Worship So forward was he that the Prophet must restrain him and cool his Devotion I will not serve the Lord with that which cost me nothing refusing ease and help to support the charge but he will honour God with his Substance He envied himself his own house till God had his I dwell in Cedar and the Ark of God under Curtains Nay it takes up all his thoughts he afflicts himself for it Psal. cxxxii 1. Lord remember David and all his afflictions He would not climb up to his Bed till he found out a place for the Lord. Alas we can be content to tender him some cheap Observances but to be charged for our Religion to erect Tabernacles to bestow pains and cost that sets us off that is the best God and Religion that costs us least Oh! It is an argument of our base esteem of God of Religion of our Souls of the kingdome of Heaven when we murmur at any charge our Religion requires of us The Lord upbraids the Jews Hag. i. 4. Is it time for you O ye to dwell in your cieled houses and this House lye waste The Heathens scorned to hear of Cheapness in the service of their gods Phidias perswading to make the Statue of Minerva In marmore potius quam ebore said 1. It would last better 2. It was vilius cheaper The Athenians hissed at that reason 2. The second Print of Piety in this motion of Peter is He consults with Christ in the choice of this service that he would perform towards him Matth. xvii 4. Master if thou wilt let us make here three Tabernacles he submits to his Appointment and Direction in all this forwardness No Service or Worship is to be tendred to Christ but what he
as Christ's Prayer S. Steven's prayer procured Saul's conversion how much more shall Christs Father forgive them reconcile us to God recommend us to his mercy 2. By his Satisfaction he hath wrought this peace and made him well pleased having satisfied for us Satisfaction it is the making up of a wrong or injury or damage by the paying of a full recompensation Now the sufferings of Christ were 1. Of that Infinite value in their natural Dignity 2. Of that high esteem in God's valuation that by them the breach of Gods Law had a condign satisfaction by this performance Penal Statutes are never satisfied but by the mulct and forfeiture The Law of God that 's Penal the price of his Death the value of his Bloud that was laid down and in it God is pleased 3. By his Merit In him God is well pleased as Meriting for us Christ's actions had not onely the virtue of impetration or satisfaction but of abundant Merit to purchase favour for us Now the reason why Christs Merits do thus pacifie God is because his Merits do more please him then sin can displease him Praestando bonum acceptabilius Christs obedience gave God higher content then our disobedience can discontent him He is more delighted in his righteousness then he was offended by our unrighteousness This is like and beyond Noah's sacrifice A savour of rest in the nostrils of God I will curse the earth no more This is a main Argument against Despair Christ hath more pleas'd God then thou hast displeased him 4. By his Union God is pleased in him uniting us to him Not one hair of Christs head shall perish He is the Saviour of his Body Ephes. v. 23. When we are implanted into Christ then God looks graciously upon us As Isaac said unto Iacob Gen. xxvii 21. Come near I pray thee that I may feel thee my son whether thou be my very son Esau or not So when God feels us to be members and parts of his Son O 't is the voyce of my Son 't is a member of his Body then his Soul blesses us This Union makes us to enjoy a communion in all that Christ did As S. Bernard speaks Non alius qui foris-fecit alter qui satisfecit quia caput corpus unus est Christus Christus non potest habere membra damnata That 's the first Quibus modis See II. Quibus gradibus Take them in these three steps 1. In Christo placabilis Christs Mediation and Gods good pleasure in him makes him placable and appeasable and reconcileable Out of Christ God is a consuming fire Heb. xii 29. His thoughts towards us are onely thoughts of anger But his Son hath founded a new Covenant in which God is Intreatable sin Pardonable heaven Attainable This is one step of favour he hath wrought his Father to to enter a parley and treaty of Reconciliation He hath set up an Office to sue out our Pardon He hath set forth a gracious Remedy open'd a Fountain for sin and for uncleanness Non sic Diabolis God was in Christ reconciling the world unto himself 2 Cor. v. 19. and hath sent Ambassadours vers 20. to treat and intreat for Reconciliation 2. In Christo placatus That 's more Our Peace and Reconciliation is actually obtained in and for him onely He hath made us accepted in the Beloved Ephes. i. 6. Thus the Apostle Having slain enmity not only weakned it but overcome it He hath reconciled us unto God Ephes. ii 16. He presents us to God obtains our pardon knocks off our fetters discharges us out of prison cancels our bill seals up our pardon 3. In Christo continuo placandus Christ doth not onely set us in Statu quo and so leaves us but brings us into favour and holds us up in favour Christ is of perpetual use not at our first Reconciliation but in all our life This virtue of Christ 1. Makes our sins of another condition then when we were out of him They are not condemnatorta but our pardon shall be granted 2. Makes our actions though imperfect yet acceptable because done in him He is the Altar that sanctifies the Offering His Odours persume our Prayers In Numb vi 19 20. The Priest at the Offering was to lay his hands upon the hands of him who brought it and to wave it before the Lord So Christ he is to present our Prayers and all our Offerings and that makes them acceptable 3. Our persons they are look'd upon as in Christ and so with them God is well pleased Corollaries from hence let be these 1. In quo complacitum ergo non ex odio Patris morti tradendus Peter thought Christ must not dye We thought him forsaken of God No it was not hatred of his Son that brought him to death for he was most pleas'd with him in his death 2. In quo complacitum ergo gratuitum 'T is good pleasure and acceptation that 's all our tenure He had a Son who pleased him he needed not us 3. In quo complacitum ergo firma reconciliatio If Gods favour were in our selves we should soon forfeit all but our salvation is now put into Christs hands He is Sequester Dei hominum All 's entail'd upon him Oh let us bless Christ for making our peace Let us kiss him for whose sake God is well pleased with us 1. Osculo Fidei With the kiss of Faith Thankfulness Love 2. Osculo Gratitudinis With the kiss of Faith Thankfulness Love 3. Osculo Amoris With the kiss of Faith Thankfulness Love So much for the Excellency of his Mediation Now follows Thirdly The Authority of his Doctine Hear Him In it two things 1. The Designation of the Person Him 2. The Prescription of the Duty Hear First The Designation of the Person Him Christ he is appointed by God the Father to be the Prophet and Teacher of his Church Hence he is stiled in Scripture A Prophet Deut. xviii 15. A Prophet will the Lord your God raise up of your brethren like unto me Him shall you hear He assumes this Title to himself displaces all Rubbies One is your Doctour and Master even Christ Matth. xxiii So Heb. iii. 1. He is called The Apostle and High-Priest of our Profession Maâ—…ch iii. 1. The Angel of the Covenant Now this Prophetical Dignity of Christ that he is the grand Doctour of the Church will appear if we make these four Enquiries 1. Enquire into his Authority who hath authorized him 2. Into his Sufficiencies 3. Into his Priviledges 4. Into his Discharge 1. For his Authority that is most full and ample He hath a Commission from heaven Warranted 1. By Predictions and Prophecies I will give thee for a Covenant of the people for a light of the Gentiles Isa. xlii 6. to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison-house vers 7. The Spirit of the Lord God is upon me because
Ezek. ii The word of the Lord came unto me saying Son of man stand upon thy feet And the Spirit entred into me and set me upon my feet Come we to the eighth and the ninth Verses Of which in short Vers. 8. And when they had lift up their eyes they saw no man save Iesus onely Vers. 9. And as they came down from the Mountain Iesus charged them saying Tell the Vision to no man until the Son of man be risen again from the dead We are now come to the closure and conclusion of this glorious Vision In it two things 1. The issue and end of it They saw Christ alone 2. The use they were to make of it A seasonable concealment of it for a time First For the issue and end of it And this offers to us a threefold Consideration 1. A cessation of all other Appearances Moses and Elias are vanished and withdrawn they see no man remaining 2. The continuance and abode of Christ. He stays and appears and continues amongst them 3. Their eyes are fixed upon him Him onely they behold And so from hence draw these three Conclusions 1. Moses and Elias the Law and the Prophets have but a temporary station and abode in the Church Christ being brought into the world they are withdrawn 2. Christs Office and Glory and Government in his Church 't is lasting and perpetual 3. The Eye and Observation and Faith of the Church is fixed upon Christ onely They look upon none other nor expect any other after him I. The Law and the Prophets they are determined by Christs Coming Moses and Elias they vanish 1. They were of a finite and limited duration not set over the Church as a perpetual Order but had their times fixed and bounded Three times there were that bounded them 1. The time of Reformation God had appointed a more exact and perfecter Government of his Church to succeed them When that which is perfect is come then that which is in part shall be done away that which is imperfect must yield Thus we see Aaron he was call'd upon by God to dye and then Moses 2. The Fulness of time that was their stint till he should come who should fill up all things with his Coming 3. A third time was Adulta aetas Ecclesiae When that time is come the Heir is no longer under Tutours and Governours Gal. iv 2. Their Nature and Purpose was for a time onely 1. They had an use of Promising that Age was trained up all under Promises When the Performance came then all Promises were to be abolished 2. They had an use of Prefiguring and Typifying and Shadowing out of good things to come When the Body and Substance comes the Shadows and Figures cease Blossoms wither when the ripe Fruit appears 3. They had an use of Prophesying and Prophesie we know looks not upon present things but upon future When the truths of all Prophesies are fulfilled then they cease II. Christs Presence and Authority and Government in his Church 't is lasting and perpetual Moses and the Prophets have served their time and have given place but Christ remains for ever This the Jews believed We have heard out of the Law that Christ abideth for ever Ioh. xii 34. Hence the Gospel 't is called Evangelium aeternum And the time of the Christian Church it is called The last time because there is to be no more instruction in Religion no new Sacrifice or Priest or Prophet or Sacraments or Form of Government 1. He hath made a full accomplishment of all Prophesies and Predictions there is no looking for another 2. He hath manifested and revealed all truth to his Church This is the dignity that God reserved for his Son All things that I have heard of my Father I have made known unto you Ioh. xv 15. The Church of the Jews had all necessary Truths revealed But 1. Not so clearly 2 Pet. i. 19. That was but as a candle that shines in a dark place Christ brings all Truth to light by the Gospel Now the whole Wisdom of God shines in the Face of Iesus Christ. We understand more clearly then the Prophets themselves 1 Pet. i. 10. 2. Not so fully Indeed they had a Sufficiency for that present estate but now abundance of Truth covers the Earth as the Waters cover the Sea 3. They had Additions and the rule of Faith was increased to them But we are to expect no more the Word of God is sealed up and ratified 3. He hath accomplished and effectually wrought all the good that the Church can be capable of He hath offered up a full Sacrifice obtain'd the gift of the Holy-Ghost This was one cause of abolishing of the Law it was weak made nothing perfect They received not the Spirit by the hearing of the Law That comes by the Gospel And therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fulness of the Gospel III. The eye of the Church looks onely upon Christ fixes upon him and expects no other This is the main difference betwixt the Jewish Church and Ours They were all in expectation and were wayters for better times But our Faith hath him exhibited and presented and rests upon him Hence Christ forewarns them not to listen to or look after any other If any shall say unto you Lo here is Christ or there believe it not Matth. xxiv 23. Go not forth look not after him Oculis videntibus Iesum nihil dignum praeter Iesum The Sun arising darkens all the Stars so all the former Saints are obscured to the eye of the Church and he alone must shine in his full glory As when the King enters into any City all Authority is resigned up to him all Vice-royes and Lieutenants must resign up to him So Moses and the Prophets all yield up their place in the Church to Christ. Now follows Secondly The Use they must make of this Transfiguration and that is a seasonable concealment In it 1. The Injunction it self Iesus charged them 2. The Nature and Purpose of it Not to Publish it 3. The time how long Till the Resurrection First the Injunction Iesus charged them Observe It is the Dignity and Prerogative of Christ to prescribe to his Church a Law of Truth what should be published and taught in his Church and what should be concealed 1. He is Primarius Doctor Legislator He teacheth As one having Authority and it is in his power to propound what Truths he will He is Lord of our Faith and may propound to our Faith whatsoever he pleaseth All other are but subordinate and limited Teachers and must be regulated from this grand Doctour Eccles. xii 11. The Masters of the Assemblies receive all their words as given from one Shepheard Hence they are described with terms and title of Limitation 1. They are Apostles Messengers not going in their own names or publishing what pleases them but receiving tidings from him who sent them 2. They are Ambassadours They
must have Instructions and limited Commissions 'T is high presumption to treat of any thing that is not given them in charge 3. They are Stewards not Lords and Masters in the house but must feed the family with food appointed them 4. They are called Interpreters not Authours of Truth but Expositors 5. They are Depositaries Truth is committed to their trust That good thing committed to thee 2 Tim. i. 14. 2. Christ alone knows Quae utilia what Truths are profitable and useful and saving Truths Humane curiosity would search into many things and ask as he did Master How many shall be saved As Peter What shall become of Iohn As the Apostles Master Wilt thou now restore the kingdome to Israel But Christ best knows all vital saving Truths 3. He alone knows the Capacity of his Church and Children what Truths are fit for them what they can bear Thus having given Solomon a large capacious heart he imparted to him all kind of Wisdome For others he distills-in those necessary Truths which are of a full proportion for their judgements and understandings Thus S. Paul being guided by Christs direction preached onely easie Truths to the Corinthians gave them Milk as unto Babes But to those who have exercised judgements for them stronger Truths Thus as the High-Priest was to divide the Sacrifice to God his part to the Priests their part to the people their part So some Truths there are we must leave to God some there are for Ministers some for the common people That 's the Injunction Secondly The Nature and Purpose of it The Vision must be concealed 'T is observable in the Works and Doctrine of Christ sometimes he commands secrecie and concealment Matth. ix 30. Having cured two blind men he charges that none should know it So Mark v. having raised Iairus his daughter charged none should know it And so for Truths he hath been pleased to reserve some Truths from publick and common notice and to reserve them till afterwards 1. Thus in the Old Law 1. The mysterie of the Trinity it was exceeding dainty and reservedly revealed 2. The Divinity of the Messias That he was to be Man was more evident but it was secret that he was God The Scribes could not conceive how David's Son should be David's Lord. 3. The Calling of the Gentiles was a Secret hid from generations The Jewish Church wondred at it Who hath begotten me these They counted it blasphemy in Stephen whenhe said The Ordinances of Moses should be changed 2. So now to us 1. The Conversion of the Jews 2. The Overthrow of Antichrist 3. The second Coming of Christ they are all concealed from us Thirdly This Vision of Christs Divinity and Glory that must be concealed till after his Resurrection 1. Till then Christ is Instatu Humiliationis and so he will have his Majesty and Glory to be covered Now he terms himself The Son of Man He was declared to be the Son of God by the Resurrection from the dead Rom. i. Thus he was pleased to vail his Glory and to become vile and of no reputation 2. It is Documentum Modestiae His Glory he is not ambitious to publish it As S. Paul fourteen years concealed his Revelations He glories in his Infirmities and weaknesses but till he was constrain'd he kept his Rapture conceal'd 3. Till his Resurrection these Apostles were Inepti weak and carnal not sufficiently grounded in this Doctrine of Christs Divinity After his Resurrection then they were endued with strength from above and then those mysteries that they could not bear the Comforter reveal'd to them 4. Quia Incredibile The Infidelity of the world was not yet to be removed it would not believe there had been such a Vision Infidelity deprives us of many Truths that God would otherwise reveal to us 5. Ne impediret Passionem It troubled Pilat to hear it mentioned That Christ was the Son of God And S. Paul saith Had they known it they would not have crucified the Lord of Life and Glory He purposely concealed his Deity to give way to his Passion And hence it is that he spake of his Divinity very reservedly He charged They should tell no man who he was Mark viii 20. but vers 32. He spake plainly of his Passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word A SERMON ON JOEL ii 13. Rent your heart and not your garments and turn unto the Lord your God for He is gracious and merciful slow to anger and of great kindness and repenteth him of the evil THis Chapter if we cast back our eyes to the former verses it is a fearful Prophesie from Almighty God of Judgement and Destruction And yet not so much a peremptory Prediction what he absolutely intends as a Commination onely what conditionally he threatneth And this Commination denounced against them not in Ionas's spirit with purpose and desire to have it fulfilled but in much compassion and commiseration with offers of peace and reconcilement that it might be revers'd Minantur homines ut feriant Deus ne feriat Man in his anger threatens when he means to strike God threatens that he might not strike but that we may be forewarn'd and ward off his blow It is S. Augustins observation of Christs foretelling the last Judgement and it is true in this and his other menaces Ideò multò ante praedicitur ut à nobis totis viribus caveatur And again Invitus vindicat qui quo modo evadere possinius multò ante demonstrat non te vult percutere qui tibi clamat Observe God forewarns us that he might fore-arm us to avoyd his threatnings The condition he offers it is Repentance Lex Innocentiam Evangelium poenitentiam The Gospel that offers all Mercy and Love it strictly exacts and requires Repentance The Text then it is a vehement Exhortation to Sorrow and Repentance And not an Exhortation onely what we should do but a Direction also how and in what manner Tertullian complain'd of the Heathen in his time Per poenitentiam faciliùs delinquunt quà m per eandem rectè faciunt And it is as true of the Jews They did so misplace the acts of Repentance in outward Superstition that their Repentance was no less sinful then the very sins for which they repented For the words themselves they naturally fall asunder into these two parts 1. Here is Praeceptum Poenitentiae 2. Motivum Poenitentiae 1. The Precept of Repentance in these words Rent your heart and not your garments and turn unto the Lord your God 2. The Motive to Repentance in the words following For He is gracious and merciful slow to anger and of great kindness and repeuteth him of the evil The Precept of Repentance divides it self into a double Exhortation answerable to the two parts of Repentance The first is an Exhortation to Contrition Rent your heart and not your garments The second is an Exhortation to Conversion And return to the Lord your God 1. In the former duty
for as we ought but the Spirit it self maketh Intercession for us Rom. viii 26. God bids Solomon ask what he would but withall inspires him with such a prayer as should find acceptance 3. A third thing observable is the Reality and Efficacie of this proffer What shall I do for thee There is Substance and Reality in that word Alas What can Elijah do For temporal blessings he was to seek himself for spiritual they are the immediate dispensations of God himself True and yet he calls it a Doing and Giving Faith reckons upon Prayers and Intercessions it makes according to the will of God as if they were real and full Donations is as sure to obtain them as if it were already put into the possession of them See this in Isaac's benediction and blessing of Iacob Gen. xxvii 37. Behold I have made him thy lord and all his brethren have I given to him for servants and with corn and wine have I sustained him How did he this vers 28. He said God give it thee God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine A faithful Prayer it is as good as an actual Donation Thus S. Paul 2 Cor. vi 10. As poor yet making many rich as having nothing and yet possessing and bestowing all things Oratio 't is promâ—… 〈◊〉 It is set over all Gods Store-houses They under God are the true Benefactours that are to God most religious suiters and petitioners Here is a way by which the poorest may be beneficial give make rich Prize these Prayers especially the Prayers of those whom God hath appointed to bless in his name 4. A fourth thing observable is the Wisdom and Order of this proffer He will have him ask it before he gives it Though Gods grace be never so free yet he requires that we should crave it of him There is one blessing that God gives unask'd and that is the grace of Asking After-graces are given when we pray onely he prevents us with the grace of Prayer God is found of them that sought not for him Isai. lxv 1. to wit by giving them the grace to seek for him We must not look for his Spirit to enter into us sleeping or without thinking of it Ask and it shall be given you Seek and you shall find Knock and it shall be opened unto you Matth. vii 7. Your heavenly Father will give the holy Spirit to them that ask him Luke xi 13. The Well of Grace is deep but Oratio 't is situla gratiae the Bucket without which there is no drawing up any water of Grace Happy we who may have Grace for asking Wretched we who will not ask when we may have it We have done with the Substance of Elijah's proffer Come we now II. To the Circumstance of time Before I be taken from thee Before I be taken from thee beg what thou wilt 1. Observe Elijah being to leave the world his thoughts are for after-succession that he may leave a Prophet in the Church of God he will not leave the Church unfurnished the people of God unprovided for Oh! The Saints of God are solicitous not onely for the present age wherein they live but forecast for succession that the worship of God may survive them and that after-posterities may be converted Moses how doth he pray for a Leader after him Numb xxvii 16 17. Let the Lord the God of the spirits of all flesh set a man over the Congregation which may go out before them and may go in before them and which may lead them out and which may bring them in that the Congregation of the Lord be not as Sheep which have no Shepheard How doth S. Paul charge the Churches for things after his death Acts xx S. Peter being to dye fore-warns the Elders 2 Pet. i. How wicked are they who so they may see peace and prosperity in their dayes little care what may befall the Church in succeeding generations Good David though he was forbid to build the Temple yet how did he store up for Solomons Temple 1 Chron. xxii Oh! we enjoy the worship and service of God and now stand by the care of others let us not be wanting in our cares and prayers that a perpetual service may be offered by those who shall live after us til the coming of Iesus Christ to Judgment 2. Observe he provides for the enabling of Elisha He did not onely anoint him but now furnishes him being himself to dye and to leave the world Flesh and Bloud would have thought Let him be imperfect and deficient they will wish me again his defects will be a foil for my excellencies An unworthy Successour commends his Predecessour Oh no He desires to empty out all his Graces into Elisha and rejoyced to see an Elisha so able to succeed him The Nobles prayed 1 King i. 37. The Lord make the Throne of Solomon greater then the Throne of King David yet there was no jealousie in David Glad they are that the Graces in their Successours may obscure them that they may not be missed 3. Observe Elijah is now most forward and ready to do good when he is to depart and to leave this world Saints though they are alwayes desirous to do good yet at their death oh then they are more abundant in all holy desires of doing good Full of blessing they are alwayes but at their leaving the world then they deal their benedictions more plentifully about them So did Moses in his Song so dealt Isaac and Iacob and so did Elisha deal with the King of Israel Christ with his Disciples on mount Olivet S. Peter when he was to lay down his Tabernacle Oh then all Graces are most pregnant their Faith their Repentance their Hope their Prayers their Blessings Counsels Reproofs they will take their fill of them The box of Oyntment when it is broken fills the house with the smell They love to be sacrificed upon the service of the Church S. Paul leaving the Ephesians preached till midnight imparts all to them 4. Observe he saith Ask of me before I be taken from thee Had Elijah been of the Faith of Rome there had been no need of this limitation nay rather Ask of me and invocate and pray to me after I am in heaven there I shall sue for thee call then upon me No such matter If we will make use of Elijah do it now We may use reverend compellations now not tender religious supplications thither Heb. xii 23. Ye are come to the spirits of just men made perfect and to Iesus the Mediatour of the New Covenant they are not Mediatours Ioseph desired the Butler to remember him but he forgat him It was the pious meditation of S. Augustine upon those words of the Psalmist Psal. oxxiii 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a Maiden unto the hand of her Mistriss so our eyes
wait upon the Lord our God untill he have mercy upon us Observe saith the Father here upon earth we have Masters and Mistrisses but in heaven Non habemus Dominum Dominam but onely our Lord and Saviour Iesus Christ that must have mercy upon us Now follows Elisha's desire I pray thee let a double portion of thy Spirit be upon me He answers not Elijah as Ahaz to Isaiah when he bad him ask a Sign no I will not ask Isai. vii 11 12. Elijah no sooner maks proffer but he lays hold on it 'T is good making use of Elijah while we have him with us unfold our wants to him that he may supply them Elijah must not always continue among us The times may come when we shall wish to see one of the days of the Son of man and it shall not be Oh in this thy day now the Angel is stirring the water yet Elijah is among us do as Elisha he makes haste petitions him presently Of which Petition take a double Consideration 1. Quid Supponit 2. Quid Petit. I. Quid Supponit Here are four Supposals 1. The first Supposal is Identitas Spiritus He supposes the same Spirit shall be settled upon him that rested on Elijah Here is a continuation of the same Spirit in a succession of men Elijah is taken away Yes but his Spirit shall remain The means and instruments of grace may be removed but the gifts of the Spirit shall continue still It is worth the observing God ties not himself to any personal perfections Oh we think If such a Saint dies what will become of the Church 'T is a loss but yet in diversity of men here is the same Spirit When Moses died his spirit rested upon Ioshua Aaron died Eleazar was invested and clothed with the same Spirit It must comfort us when we see glorious Instruments taken from us Paul a Luther c. yet the same spirit remains and breathes in his Church As it was said to the evil servant Tolle talentum da so of the good The Lord needs no mans person or parts he can set his Spirit upon another 2. A second Supposal is Portio Spiritus The Spirit of Elijah is apportioned out in a limited dispensation It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We receive but in part no man hath all in kind or degrees To one is given by the Spirit the word of Wisdom to another the word Knowledge by the same Spirit to another the gifts of Healing to another Prophecie c. 1 Cor. xii 8 9. 10. The most enriched Saint hath but what he enjoys in measure they have indeed a fulness but then it is onely 1. A fulness of Capacity 2. A fulness of Sufficiency for their use but not of absolute Perfection Aaron had the Spirit poured on him others had it but sprinkled Quantum causa exigit propter quam datur Ambros. 3. A third Supposal is Inaequalitas portionum There is a single portion and a double portion Some have one talent some two another five There is not any Saint but hath one not any that have all but some more some less Benjamin's mess was five times as much as any of the rest of his brethrens 4. A fourth Supposal is Duplicatio in juniore Elisha the successour and junior may have a double Portion more then Elijah his predecessour God can cross his hands as Iacob did and lay his right hand upon Ephraims head who was the younger and his left hand upon Manassehs head who was the first-born Gen. xlviii 14. We cannot prescribe to God 'T is neither the age of men nor the precedency of times that is any thing but the Lord may be as bountifull to this Age as unto Antiquity It is no disparagement to Elijah that Elisha exceeds him After-ages may be furnished with more eminent men in some kinds then the more Primitive and Ancient times have been We worthily reverence Antiquity and rise up at the gray head but yet God may double some gifts on their successours Augustine Hierom the rest were most reverend yet Luther Calvin others more famous in their generation There is a double Use of a double Portion 1. For Founding 2. For Repairing and Reforming of Churches And as great a measure of the Spirit is as necessary for this as that Iohn must come in Spiritu Eliae to found the Gospel After-ages have the promise of the spirit of Elias too in reforming The one to preach Christ the other to resist Antichrist How do some slight our late Worthies These Novelists Modern Yester-day-Divines But Quis contempsit diem parvulorum And let no man despise thy youth As it is said of some good Kings none like David none like Hezekiah none like to Iosiah before or after Why because each excelled in some personal grace of zeal or piety or integrity So these late-ones were eminent in some things before all other that preceded Patres tum demum vincunt cum vincuntur à filiis Ancients would have gloried in their posterity and why enviest thou for their sakes That 's for the first Quid Supponit Now follows II. Quid Petit The summ of his Desire That a double portion of thy Spirit may be upon me In it observe two things 1. The Matter of his Desire that 's Elijah's Spirit 2. The Measure of it A double portion First The Matter of his Request Had many of us such a large Offer made us to ask what we would I fear we should not have pitched upon this request of Elisha for a spiritual blessing Elijah had a power of curing and raising from the dead health and long life some would have asked Elijah could cause plenty bring famine increase oyl others would have urged a supply of riches Elijah could bring down fire to consume his enemies others would have desired victory and safety The Lord implies that naturally these are our carnal desires in his reply to Solomon 1 Kings iii. 11. Because thou hast asked this thing and hast not asked for thy self long life neither hast asked riches for thy self nor hast asked the life of thine enemies c. See here is one who passes by all these and knows how to frame a Petition aright that he is sure shall speed the prayer for the Spirit Oh 't is a great advantage to know what to pray for Docet dare qui prudenter rogat The choosing of the better part prevails with God Herod offers to the Damosel to ask what she will and she asks the head of S. Iohn the Baptist the life of her enemy Piety will ask the spirk of the Baptist. But why doth Elisha pitch upon this request Why begs he the Spirit 1. He had Spirium vocantem now he begs the Spirit enabling He was called to a spiritual Function now he sues for a spiritual enablement for the discharge and execution of it If God puts us into a Calling we must beg and seek for gifts answerable to it See Moses
yet thou mayst have a proneness and inclination to them The seeds of those evils are in our nature Inbred Concupisence is as the materia prima to all sorts of sins susceptive of any unlawful Impression The Spirit that is in thee may be willing but the flesh is weak nay willful too 2. It must make us watch over Satans temptations Take heed of them Art thou not given to these sins of Voluptuousness and Covetousness yet if thou look not to thy self Satan may surprise thee by some temptation Consider thy self saith St. Paul lest thou be tempted Let our hearts seem never so empty of these sins Satan can fill our hearts with these lusts as he did to Ananias and Sapphira Why hath Satan filled your hearts with covetousness Acts v. 3. Though thy heart be not habitaculum for Satans temptations yet it may prove hospitium 3. We must watch over all occasions Take heed of them shun not onely these sins but the occasions that may bring thee unto them As Solomon speaks of unlawful haunts Avoid it pass not by it turn from it come not near it He that fears a distemper will forbear all meats that may dispose him to it A wise man will not onely shun poyson but all unwholsome meats Even lawful liberty lawful company lawful employments must be warily used So much of the Caveat Come we Secondly to the Distemper to be avoided And in it 1. The Causes that breed it And then 2. The Disease it self Gravedo cordis The Causes that breed this surcharge are three 1. Surfetting 2. Drunkenness 3. The Cares of this life And then the Enquiry must be 1. Why doth Christ so forewarn them against these sins 2. Why especially with reference to the day of Judgment The Scripture tells us there are other great sins that will raign and prevail in the world about that time Infidelity which is Atheism against the Gospel that will then prevail When the Son of Man comes shall he find Faith on the earth Luke xviii 9. Want of Charity that will then abound in the world The Charity of many shall then wax cold Matth. xxiv Apostasie giving over Religion Antichristianism and Idolatry and corruption in Religion that shall prevail in the world at Christs coming 2 Thes. ii 'T is true these and many outragious sins shall prevail then Iniquity shall then abound Matth. xxiv but yet we see Christ forewarns them especially of these evils in the Text. I. Why so 1. These sins of Voluptuousness and Worldly-mindedness they are more natural to us Heresie and Idolatry and Bloud and Oppression men are not so prone to these but to be overtaken with excess in pleasures and profits our nature is exceeding subject to these evils 2. As they are more natural so these sins are most general and universal Outragious villanies many will abstain from them but all the world almost is taken either with Voluptuousness or Covetousness He is counted a strange Monster among men that is not addicted and given to pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter 1 Pet. iv 4. They think it strange a man runs not with them into excess and riot Iohn came neither eating nor drinking and they counted him a devil Otherwise he would have done as other men did and plaid the good-fellow Survey the whole world and all almost are taken with one of these two Young men they are for Pleasures old men they are for Profits They will haunt the same man in a succession as when a Quartane leaves him he falls into a Dropsie Hydropiâ—…am habent conscientiam so when Pleasure forsakes him Covetousness layes hold upon him 3. These are such sins as Professors of Religion will venture upon They will be no Hereticks no Idolaters nor yet unnatural monsters but security and tasting too much of pleasures and profits men that would be counted for good Christians will be overtaken with them Thus in the old world the Sons of God the true Worshippers fell by Voluptuousness S. Paul tells us of loose-living Christians Whose God is their belly and that mind earthly things 4. These sins Christ forewarns them of as being unworthy and unsutable with the Faith and Hope and Religion of Christians The prevailing of these sins wrung tears from S. Paul I tell you weeping they are enemies to the Cross of Christ. Enemies to his Cross. Christ's Religion it is a Religion of Sobriety and Moderation When the world offers us these delights and profits we should answer as Christ did when they offerd him meat I have other meat which you know not of So should a Christian say We have other pleasures and treasures which the world knows not of which our Religion affords us Ey but Christs Cross that 's of the greatest force to mortifie these sins Christians profess they serve a crucified God Sub spinato capite membra delicata That Cross should crucifie us to the world Gal. vi and make us dye to it Lovers of pleasures more then lovers of God What a great indignity is that to our Religion And for worldly-mindedness our Saviour tells us plainly 't is inconsistent with piety Matth. vi 24. Ye cannot serve God and Mammon O yes We can mind the world and Gods service too Such quick and large-parted men there are that can deal in divers businesses Well Christ tells us We cannot serve two Masters 1. It will breed a distraction God requires this service of thee the world will forbid it God saith Relieve the poor No Spare thy purse saith the world God saith Set daily some time apart to pray to thy God and to mind thy soul No the world saith Thou canst not spare so much time thou hast other business It will breed distraction 2. Christ adds Thou must love the one and hate the other that is more then a distraction it implyes a contrariety We cannot serve two at all much less two that are in contrariety and enmity So is God and the world The love of the world is enmity to God Iam. iv 4. Denias hath forsaken me and loved this present world 2 Tim. iv If you love the world you must hate God Will a man abide such a servant that shall live in his house and yet hold a close correspondency with his utter enemy mind his affairs and leave his Master 's undone O but we may bear good-will to both No therefore saith Christ 3. You must cleave to the one and despise the other If you serve the world you must cleave to it addict your selves wholly to it neglect despise God Serving loving cleaving to the world all these will not suffer us to apply our selves to God and the world too II. Christ principally forewarns them of these sins with a special reference and eye to the day of Judgment and that for three causes 1. These sins of voluptuousness and worldliness they are Peccata praecurrentia The prevailing of these sins are a certain prognostick of that day these sins
they do not fill with any good nourishment Therefore the Apostle places all in love If any man think that he knows any thing he knows nothing yet as he ought to know but if any man loves God the same is known of him 1 Cor. viii 2 3. That 's worth something And as it is doing not knowing onely so it must be Amor operans not loquens tantum not a love that will vanish into a verbal Profession Such there are of whom S. Iohn speaks He that saith he loves God 't is love and lip-labour both of one value 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Thou sayst thou lovest God shew me thy love by thy works of love otherwise God rejects it Isai. xxix 13. This people draw near me with their mouth and with their lips do honour me but have removed their heart far from me Ye know Dalilahs expostulation with Sampson How canst thou say that thou lovest me and wilt not do this for me that I require No Gods law 't is Objectum practicum 't is the matter not of our knowing or speaking onely but of our doing and practising Religion 't is a practical art serves not to make us the wiser onely but the better also 'T is an holy art of Living well and not of knowing and speaking onely I have lifted up my hands to thy Commandements which I have loved Psal. cxix 48. lifted up his hands not his eyes only saith David and again Verse 105. Thy word is a lamp unto my feet not to mine eyes onely to gaze and look on it 2. Herein is love that we keep his Commandements It puts another qualification on our love 't is amor reverentialis not a love of equality but a love of subjection and inferiority such a love as the Inferiour bears to his Superiour that hath a power to command him such a love as the Israelites Servant professes to his Master I love my Master and will not leave his service When we hear of loving God we dream of equality and familiarity Oh! God is our friend Christ is our brother we have fellowship with them both and so we think we may carry our selves fellow-like towards them No the Text tells us He is still our Commander and our love we bear to him must be a love joyned with reverence the love of a Son to his Father the love of a Servant to his Master the love of a Subject to his Soveraign lowly and submissive such as is the love of an inferiour to him that is farr above him and superiour to him 3. Herein is love that we keep his Commandements This shews that our love to God must be Amor regulatus a love regulated and restrained to what God commands us The onely matter of religious love and service to God is what he hath required and commanded us to do Id utique Deo dignum quod ipse Deus sibi fatetur acceptum that is onely accepted which God hath prescribed Ye are my friends saith Christ if ye do what I command you Ioh. xv 14. In this case our own inventions are but presumptions and superstitions Hence it is that Love is call'd The Royal Law because God hath appointed in what things we must shew our love to him I told you the love we owe to God 't is not a love of equals but of inferiours and so must be submissive and guided by his will not by our own Indeed for the forwardness and chearfulness of our love so it must be voluntary Nothing is so free as Love Non tantum servire Deo meo debes sed adulari Tertul. But yet for the expressions and performances of it he hath strictly bounded it within the compass of his Commandments Saul thought he had shewed great love in reserving the fat Cattel for Sacrifice But what said Samuel Hath the Lord such pleasure in Sacrifices as when the voice of the Lord is obeyed He hath shewed thee O man what is good and what the Lord requires at thine hands Offer to him not thine Inventions but his own Prescriptions 4. Herein is love that we keep his Commandements This shews our love to God must be Amor extensus universalis our love to God must be intire and universal of as large extent as all Gods Commandments As before ye heard of a Restriction so here we meet with an Extension Love must be the fulfilling of the Law Rom. xiii We must not be partial in the Law of God as Malachi speaks Quod propter Deum fit aequaliter fit The love of God looks at every Commandment and makes conscience of it Thus David professes the intireness of his obedience I esteem all thy precepts concerning all things to be right The least Commandment carries a divine authority with it A good Christian sues not to God 〈◊〉 Naaman to Elisha for a dispensation In this the Lord 〈◊〉 〈◊〉 servant this sin I must live in this Commandment 〈◊〉 make bold with What saith S. Iames He that offends in 〈◊〉 is guilty of all Not that the same degree and measure of love and obedience is required in all there is a difference and disproportion There are some Commandements more essential to piety and substantial some but accessory and circumstantial some are the main parts and duties of Religion others but Appurtenances Now where God layes most weight there we must expect most care The love of God 't is called The great Commandment Matth. xxii It must be preferred before the love of any creature But yet the love of God in a due proportion extends it self to every duty it will make us shun every sin 1. The smallest sins This love will keep us not onely from outragious impieties but from smaller transgressions As true love to our friend will with-hold us not onely from doing him a mischief but from doing of him the least displeasure 2. It will make us avoid even secret sins not onely such sins as may dishonour God by a publick scandal but love will not offend the eyes of his Holiness when he sees in secret 3. Love to God will make us avoid our dearest sins most delightful most profitable it will not onely sindg off hairs but cut off our hand That 's the second Particular Proceed we now Thirdly To the last Particular in the Text What is the disposition and inclination that he which loves God finds in himself to Gods Commandments He snuffs not at them as heavy and burthensome impositions accounts not the law of God as an heavy yoke His Commandments are not grievous Indeed in some respects 't is most true Gods Commandments are exceeding heavy There is in them not onely magnum pondus they are weighty and ponderous but they are also magnum onuâ—… heavy and burthensome See the truth of this in three Particulars 1. Take the Law of God at its full height and pitch of perfection so it hath a great difficulty in it yea in a manner an impossibility in it to
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