water springs the Son to the River and Stream that floweth from this Fountain the Holy Ghost to the Pool or Sea into which both Fountain and River doth run and flow All one in the substance yet distinctly apprehended by these resemblances 2. Saint Paul here names the Holy Ghost under this expression The Spirit of the Father as delighting to shew the consent and concurrence of the whole Trinity in the work and carriage of our salvation The Father Son Spirit all joyned in this great Work As in our creation Let us make so in our repair and recovery the power of the Father the wisdom of the Son the grace of the Holy Ghost all concurred in this work Thus Ephes. ii 18. Through the Son we have access by one Spirit to the Father The Son recommends us the Spirit conducts us and the Father receives us The gods of the Heathen when one favoured another opposed Mulciber in Trojam pro Troja stabat Apollo One was against Troy the other stood for it Our God Father Son and Holy Ghost all set themselves to atchieve our salvation 3. By this expression the Apostle would send us to the Well-head of all grace and teach us to whom to seek for the gift of the Spirit the original donor of it is God the Father Hence He is called The promise of the Father Acts i. 4. We had need be set right in this point S. Iames tells us we are subject to mistake Err not my dear children Every good and perfect gift comes from above from the Father of lights Iames i. 16. Lux à primo lucido Our Saviour appropriates it to the Father Luk. xi 11. Your heavenly Father shall give the Holy Ghost to them that ask him He hath abundance of spirit as Malachi speaks In all those diversities of endowments and operations that are in the Church 't is the same God that works all in all It must teach us to whom to have recourse even to this Fountain of holiness from whom it is communicated and conveyed to all that receive it That 's the first Reference 't is the Spirit of the Father 2 d. Then here is a second Reference to Christ in a miraculous operation The Spirit of him that raised Iesus from the dead God the Father he raised Christ by the Spirit from the dead The point is observable that the resurrection of Christ is in a specimanner attributed to the Father Acts ii 32. This Iesus hath God raised up and is by the right hand of God exalted and Acts iii. 26. God hath raised up his Son Iesus Indeed we find the Resurrection ascribed to all the three Persons 1. The Father he raised him up Him God raised up the third day Acts x. 40. 2. Christ he is the author of his own resurrection his Divinity was inseparably joyned to his Humanity united not onely to his living but also to his dead body and by virtue of that Union he raised himself He had power to lay down his life and power to take it up again Ioh. x. 18. As the Sun sets and rises by his own motion 3. The Holy Ghost raised up Christ 1 Pet. iii. 18. He was put to death in the flesh but was quickned by the Spirit So then all concurr yet here it is especially attributed to the Father for divers reasons 1. In general all actions of the Deity originally flow from the Father As in being so in all acting and working he is the first in order Hence it is that Christ ascribes all that he doth to his Father Iohn v. 19. The Son can do nothing of himself but what he sees the Father do for whatsoever things he doth these also doth the Son likewise The Father saith Christ gave him those works to do 2. The Father is said to raise Christ from the dead because the Father in a special manner is the fountain of Life As the Son is made known by the attribute of Wisdom the Holy Ghost by the attribute of Love so the Father is represented by the attribute of Life Christ calls him The living Father Iohn vi 57. 'T is his glorious Title The living God It was S. Peters confession Thou art the Son of the living God And this life the Father communicates to the Son Iohn v. 26. As the Father hath life in himself so hath he given to the Son to have life in himself This Paul makes an act of Gods Paternity to raise Christ. His resurrection was a second generation Acts xiii 33. Thou art my Son this day have I begotten thee If thou be the Son of God come down from the cross Why it is as good If thou be the Son of God rise up from the Grave 3. The Father is here said to raise up Christ His resurrection being the first step of his glorious exaltation it is ascribed to the Father rather then to himself desirous rather his Father should put the Garland of triumph upon his head then he himself assume it Thus the Scripture ascribes his Humiliation to himself his Exaltation to his Father Phil. ii 7. He made himself of no reputation he took upon him the form of a servant he humbled himself and became obedient wherefore God highly exalted him Usurping Adonijah steps of himself into his fathers Throne This is our ambition Shun the work but snatch the reward Solomon will be placed by his father anointed and advanced to the Throne by Davids appointment He that humbles himself shall be exalted active in his humiliation passive in his exaltation Thus Christ though he had power and authority to exalt himself it had been no robbery S. Paul tells us yet he observes this gracious Oeconomy makes his Father the approver of his obedience the accepter of his merits the rewarder of his passion the author of his exaltation 4. The Father is said to raise up Christ purposely as a ground of hope and assurance to us of our resurrection For us to hear that Christ is risen by his own immediate power weakness of Faith will object Christ was God too his Deity was united to his dead body it was easie for him to take up his life but we are nothing in our graves but weakness and corruption True but this Scripture ministers more comfort it tells us That Christs resurrection was perform'd by the Power and Spirit of the Father God reached out his hand to him and rais'd him up Here then is our comfort The same Spirit of God is communicable to us the same arm of Power may be reached out to us Look not upon thy weakness but look upon Gods strength He will employ the same Power for us which he did for Christ Ephes. i. 19. He will use the same exceeding great Power to us-ward that believe which he wrought in Christ when he raised him from the dead That 's the second Reference 3 d. Now follows the third gracious Relation and that is of the Spirit to us that is a Reference of
Tabernacle He fill'd that house with glory when Christ came into it 3. A third Time was Tempus Prophetiarum the Age of the Prophets that was yet a fuller Time then there was a more clear and particular foretelling the very manner and circumstances of his Birth and Incarnation Esay calculates and foretels the time At such a year then the Messias shall come Micah foretels the City where he shall be born At Bethleem They bring it nearer and closer home but all of them fail and fall short of this fulness They were but as Heralds and Ushers forewarning and preparing the way before him The Testimony of Iesus is the Spirit of Prophesie His comming gives a being to all their Predictions They all sate like Ionas to see when their Prophesies should be fulfilled like Elijah on mount Carmel looking often and often for his blessed Appearance His presence accomplish'd them and gave them their fulness Thus God dealt with his Church as Boaz with Ruth first he affords her some gleanings then le ts fall handfuls to her then fills her vail with a measure of clean corn dressed and winnowed then at last marries himself to her in his Incarnation So then Is Christ's Comming the fulness of time What improvement shall we make of this point for practice 1. It should teach us to take notice of our happiness that were kept and reserved to live in those times that are fulfill'd by our Saviour's comming It is a great Blessing of God to be born in good times in dayes of Peace and Plenty We pity our forefathers who lived in those Swording times when all was in an uprore and after-ages will do the like for us And one bewail'd himself that he was born nec solo nec coelo nec seculo erudito in barbarous times How happy are Christians who have all the Mysteries of our Redemption accomplish'd in these dayes of the Gospel What saith our Saviour to his Disciples Luk. x. 23. Blessed are the eyes that see the things that ye see for I tell you many Kings and Prophets have desired to see those things that ye see and have not seen them David and Solomon and Iosiah how would they have thrown down their Crowns at his feet and adored him Those Truths concerning Christ which we count common and vulgar and sleight and neglect them how would they have ravished the spirits of those Saints that were before us The Mysterie of the Trinity what dark intimations of it to the Saints of old That Christ was both God and Man Davids Lord and Davids Son it posed all the Doctors in Israel how to conceive it Matth. xxii Our Saviours Incarnation Passion Resurrection Ascension we scorn to spend time to learn them our selves and teach them others and yet the Angels and Arch-angels stand astonished at them They before us received but the Promise God providing a better thing for us that they without us should not be made perfect Heb. xi 40. 1 Sam. xvi Samuel would not sit down to the Sacrifice till young David was bâ—…ught from tending the sheep Christ's Sacrifice was delayed till the fulness of the Gentiles might come in The Patriarchs were the eldest sons and they were put off with a Kid the fat Calf was kill'd for us the best wine was kept last till now to entertain us 2. This fulness on Gods part doth challenge and require fulness on our part 1. Fulness of knowledge On Gods part Christ is fully revealed all the Mysterie of Godliness laid open and unfolded t is our duty then fully to know him The dim dark imperfect knowledge of the Jewish Church will not suffice the vail is now taken off and we all with open face may see and behold him When I was a child I spake as a child I understood as a child that was the condition of those times Christians must be grown men of a ripe age in understanding The times of our former ignorance God regarded not saith S. Paul but now he warns every man Act. xvii 30. The times of Christianity are foretold to be knowing times Every man shall know me from the least of them to the greatest of them Ier. xxxi 34. The earth shall be filled with the knowledge of the Lord as the waters cover the sea saith the Prophet Habakkuk a Spring-tide of knowledge Zachary foretels that the feeblest Christian shall be as David Iohn Baptist a great enlightned Prophet yet the least in the kingdom of heaven may be greater then he in the Mysteries of Religion This fulness on Gods part requires of us 2. Fulness of Faith and of stedfast Assurance We owe our Faith to Gods bare Promises Shall we not fully believe his reall Performances The Saints before Christ met with many difficulties in believing All of them are removed that they cannot hinder our perswasion There were four Difficulties that attended the Promise of Christ as it was propounded to the Patriarchs 1. Was Obscuritas They saw all in a dim light all things were made known in much obscurity they had but the light of a candle to discern by the light of the Sun shines out to us 2. Was Generalitas Christ was promised to them in more general terms not so distinctly and personally as he is to us They heard of a blessed Seed to be born that is all their Faith fastned on We know who he is Iesus the Son of Mary he is pointed out to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with special circumstances Hic Nunc breeds distinct knowledge 3. Was Improbabilitas The Promise was propounded to them with some Improbabilities A Virgin shall conceive and bring forth a Son How can this thing be Yes we know it is performed that holy Virgin hath conceived and born him Performances confute all improbabilities Can there come any good out of Nazareth Come and see 4. Was Longinquitas The Promise of Christ made to the Fathers was for a long time after many hundred years to be spent ere Christ should come Tell a man what shall happen a thousand years hence you can hardly perswade him The Prophesie is for many dayes to come said those mockers in Ezekiel We need not stretch our faith so far the Promise is before us With Thomas we may lay hold on him and say My Lord and my God 3. Hath Christ brought a fulness with him It must work in us fulness of content and satisfaction rest fully in him and in his plentiful Redemption The fulness of Christ is abundantly able to satisfie and fill up all our desires Fills the soul with marrow and fatness All other cravings of the soul may be quieted for a time but they return again as eager as ever 't is like a dream of meat saith the Prophet and when he awakes his soul is empty This heavenly Manna it breeds appetite and yet it pinches not it satisfies the soul and yet it cloys not Indeed Christ hath in him all that we need or can possibly wish
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
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
in the nature of man Deut. ix 6. They are a people durae cervicis of a stiff neck not yielding to the yoke of due obedience And how hard and stiff the Prophet Isaiah tells us Nervus ferreus cervix tua Isai. xlviii 4. Not onely a sâ—…ew though that be naturally strong enough to resist but nervâ—… ferreus hardned with iron for stronger resistance Nay the heart of man Ezekiel tells us chap. xi 19. is 〈◊〉 lapideâ—… an heart of stone represented and resembled as some conceit it by those Tables of stone where the Law was written And yet all stones are not of the like hardness some more yielding and easily broken ours is the nether milstone and it seems that 's the harder of the two Let the seed of Gods word be cast upon it it rejects it presently Nay harder then Milstones Zech. vii 12. Posuerunt cor ut Adamantem as hard as an Adamant no strength can soften it Nay our hearts are hardeâ—… then the hardest stones which occasioned that witty and devout inversion of Ezekiel's Prophecy I will take away their hearts of stone and give them hearts of flesh Nay Lord take away our hearts of flesh and give us hearts of stone The stones rent asunder at the cry of thy Son at the suffering of our Saviour our hearts are never touch'd nor affected with it That 's the first collection our hearts are hardned And that implies two things 1. Durum non sentit An hard heart is heavie and sensless The softest tempers are of quickest apprehension Our brawny hearts are dull'd and stupefied 2. Durum non cedit An hard heart it is not yielding and penetrable of its own disposition not admitting nay repelling and if not over-ruled and mollified by an higher power of it self rejecting any offer of grace That 's the first inference that the act of Renting affords durities in objecto the hardness of our hearts it needs a renting And that brings in the second Observation 2. Difficultatem in actu Hardness and difficulty in the act to be performed Repentance 't is no easie light touch of sorrow or weak impression of grief a sudden qualm of melancholy soon dispelled no 't is deep and piercing 't is a convulsion of the soul a racking and torture of the heart and conscience 't is no less then a renting See with what terms of extremity the Scripture describes it 2 Sam. xxiv 10. 't is a smiting of the heart Acts. ii 37. 't is a pricking of the Conscience nay a wounding of the Spirit Prov. xviii 14. an hewing and cutting off Matth. v. 30. no less then mortifying Coloss. iii. 5. and that the most violent and painfull that can be Gal. v. 24. 't is a crucifying torment Zecharie foretells it Chap. xii 10. They shall mourn as for their onely Son and shall be in bitterness as for their first-born Primo-genitus Uni-genitus The loss of the first-born and onely begotten the sorrow of it but in those that feel it it is inconceiveable Yet the sense of this or any worldly sorrow must be farr exceeded in our penitential sorrow and grief for Sin If not affectivè by stirring up and enforcing our sensual affection yet appretiativè in a judicious disallowance and abomination if not respectu corporalis perturbationis as Aquine expresses it yet ratione spiritualis displicentiae if not in outward bodily vexation yet in thy intellectual and spiritual detestation this grief must be the greatest Indeed so great 't is call'd Contrition Psal. li. 17. A broken and a contrite heart saith David O God thou wilt not despise Not only broken but even to contrition Aliud frangi aliud comminui conteri saith Aristotle in the fourth of his Meteors a thing may be broken or cut in sunder and soon set together and joyned again Contrition breaks all in pieces as Hezekiah the brazen Serpent to dust and powder Had Hezekiah but broken that brazen Serpent into some pieces superstition would have reserv'd a relique or have sodder'd it up and made all whole As they report of some living Serpents cut them only into some few parcels they will grow together again and heal up presently and so do we but slightly divide and cut this Serpent of Sin and not hack and hew it all asunder it will easily re-collect and revive it self Repentance proceeds unto contrition Not a weak attritien onely as some Scholemen and Jesuits would moderate the matter a faint wishing that he had not sinned a slight fit of grieving or some sudden pang No it enters to the dividing of the soul and spirit 't is a renting of the heart-strings My heart saith David Psal. xxii 14. is like melted wax not warm'd or heat onely but burnt and melted in the sense of his sins That 's the second Observation Difficultas in actu Repentance 't is a painfull renting of the heart and soul. And that inferrs 3. Vim in agente It requires a strong violent renting Conceive the strength of it to consist in these particular degrees Repentance requires 1. Vehementiam action is A man that will set upon this main work of repentance he must be all spirit and life Not like Sâ—…ul sparing the life of any of his sins but as zealous Samuel wounding and hewing his sins in pieces The half-mortified civil Moralist will suppress and abate but in no case root out and extinguish sin It may be he will keep under his sins when of delightfull Passions they become turbulent and violent perturbations When his darling Absalom becomes a rebel then he can be content to subdue him but yet Spare the young man for my sake in no case kill him Whereas every valiant Ioab strikes and stabs him to the heart without compassion In this case S. Augustin advises us to handle our sins as Iob did his soars violently and vehemently Non molli linteo sed durissima testa He wiped them not gently with a soft cloth but scrap'd and vext them with an hard potsheard See the strength and violence of this penitential sorrow in repenting David I roared for the disquietness of my soul I have washed my bed with my tears His bed the place of his rest and quiet repose even that 's overflown with flouds of tears Mine eyes pour out rivers of waters because men keep not thy Law If tears of compassion for other mens sins were thus plentifull how did he set ope the floud-gates to his tears of compunction for his own transgressions That 's the first step of this violent repenting it requires Vehementiam actus 2. Frequentia actionis That 's a second degree This renting and breaking of an hard heart requires many and frequent violent impressions all little enough to mollifie the heart In this case it is otherwise with our natural heart then with our sinfull Unico vulnere cor hominis the least prick of a wound kills the heart of man Deep and often stabbings are scarce able to enter into the heart of
change our vile body that it may be fashioned like unto his glorious body Phil. iii. 21. Neither Lazarus nor the rest in Scripture are exact patterns of our resurrection They rose to dye again they were rather bayl'd and repriev'd from the grave for a time not fully discharged Lazarus rose with his grave-cloaths on him still cloath'd with mortality Christ left the grave-cloaths behind him he is the example of our resurrection An example is not a casual resemblance but that which hath a similitude drawn from it by an intended imitation So onely Christs Resurrection is the example of ours Hence S. Paul saith We are planted into the similitude of his Resurrection Rom. vi Christs Resurrection hath an assimilative virtue draws our resurrection into the similitude of it self As the Prophet Elijah applyed every member of his living body to those of the dead child and so recovered him 'T is Exemplum Resurrectionis 3. Christs Resurrection 't is a good ground of ours 't is Principium effectivum nostrae Resurrectionis Vivo ego vos vivetis there is the derivation of our living again Iohn xiv 19. The Jews fondly say that there is something in Spina dorsi that doth not putrefie in our dead bodies and that is the cause of our resurrection No 't is not Robur dorsi but Virtus Capitis the influence of our Head Christ that shall convey life to us We are to look upon Christs resurrection as the fountain and original of ours He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Basil. Christ did not rise as a private person for himself but as a publick principle of all our resurrections Hence he calls himself The Resurrection and the Life S. Paul calls him Primitias dormientium The First-fruits dedicate the whole Crop so our resurrection 't is dedicated by Christ. Tertullian calls our resurrections Appendices resurrectionis Dominicae It was represented as on this day When he rose the graves of many Saints were open'd and they rose with him As at Kings Coronations when they receive the Crown they enlarge prisoners dispense honours advance their favourites Non tam Christusin carne nostra quâm caro nostra in Christo. As Ioseph's advancement was the advancement and safety of all the Hebrews and all the Jews were honour'd in the preferment of Hester so all the body of the Church was raised in Christ. Indeed he entred the grave as our Surety and lay under the arrest of death for our debt that being discharged he hath effected not so much his own as our enlargement That 's the second Fundatio Resurrectionis 3. Here in this Profession of Iob's is Realitas Resurrectionis his Faith believes and expects a true real substantial bodily resurrection Nay here is not onely a reality but an identity he shall have a body and the very same body 1. He expects a true real body Not as some Hereticks that turn'd this high mysterie into a moral Allegory Why the soul by sinning neither dyes nor sleeps but is immortal not capable of a resurrection Thy dead men shall live together with my dead body shall they rise saith the Prophet Esay Chap. xvi 19. 2. And as there is a reality so here is likewise a perfect identity we shall receive the same bodies not new bodies created for us In my flesh shall I see God these eyes shall behold him 1. Else it were not a resurrection Quod cecidit hoc resurgat quod mortuum est reviviscat saith the Father And 2. Justice and Equity would have it so The body is partaker in sin as well as the soul. Famula in culpa must be Socia in poena saith Salvian If the Master mourns the Servant that attends him follows him in black If the soul the principal in sin if that suffers the body that 's accessory must share in the punishment 3. The grand pattern and Example of our resurrection confirms it Christ rose not onely with a true body Feel me a spirit hath not flesh and bones but with the same body Cicatrices Corporis were Indices Resurrectionis 4. Mercy delights to have it so It will pour forth a redundant reward upon soul and body God will not forget the labour of love that the body hath undertaken That flesh which thou hast chastised and mortified those hands that have been lifted up in prayer reach'd out to the poor employed in good works those eyes that have shed tears of repentance He shall wipe tears from those eyes Utique iisdem oculis qui flebant quique adhuc flerent nisi indulgentia Divina siccaret Nay not an hair of our heads shall perish Si sic custodiuntur superflua tua in quanta securitate est Caro tua S. Augustine This flesh this body shall be raised and glorified We have seen the first thing observable the several Truths profess'd and acknowledged by Iob in this faith of the resurrection Now follows Secondly Pietas fidei the Motions and Evidences of Piety his faith expresses 1. Here is Fortitudo fidei here appears the great strength of his faith that foresees and forecasts all the future difficulties and hindrances of his expectation and overcomes them all and is resolute against them He considers death and the consequences of death rotttenness and corruption Can a body when it is wasted and consumed in the Grave ever rise again Yes yes saith Iob Nothing is impossible to an omnipotent God I know whom I have trusted and he is able to effect it A weak Faith is glad to look off from these difficulties and shrinks back at them As Martha considering Lazarus was four days dead and began to putrefie her faith began to fail her it was too late now to remove the Grave-stone But Faith in its strength considers all these urges these impossibilities 〈◊〉 and yet overcomes them As Elijah in his dispute with Baals Priests took all the disadvantages to himself Pour on water and again Pour on more water Faith shall fetch fire from Heaven to enflame the Sacrifice so saith Iob Let me die and not and putrefie in the Grave nay let the fire burn my body or the Sea swallow it or wilde Beasts devour it yet it shall be restored to me Death shall be praedae suae oustos like the Lion that kill'd the Prophet and then stood by his body and did not consume it Iob's faith laughs at impossibilities is asham'd to talk of difficulties with Abraham considers not his own dead body but believes above and against hope knew God would restore it 2. A second print of Piety is Alacritas fidei the great alacrity and cheerfulness of his faith against present discouragements See how cheerfully he views the horrid face of death now seizing upon him looks upon his ulcerous body the skin consumed and eaten with Worms Tertullian saith he play'd with the Worms he surveys all the ghastly appearances and approaches of death confidently comfortably through this faith of the Resurrection This blessed assurance
〈◊〉 〈◊〉 bound in the Spirit carried by a strong guidance of the Holy-Ghost in all his conversation Hath he vouchsafed to dwell in thee Yield up thy self to his command and authority 4. Dwelling implies Care and Protection and Provision All that are within the Verge are under Protection The Master of the house is to see to all and to provide for them The good man of the house wakes soonest and watches longest Aristotle gives this rule in his Oeconomicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of his house belongs to him Nor is this Spirit of Christ wanting in this property A Christian possess'd by God hath a Patent of Protection a full supply of all comfortable provision He will safe-guard his house and protect it he withstands all assaults made upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he resists the assaults that Satan makes upon it He that destroyes the Temple of God him shall God destroy See the Patent of Provision that God grants to his houshold My servants shall eat but ye shall be hungry my servants shall drink but ye shall be thirsty my servants shall rejoyce but ye shall be ashamed Isai. lxv 13. For use 1. It should teach us gladly to yield up our selves as Mansions for him to dwell and abide in us not onely to receive him guest-wise or at some good time onely as at a Communion but resign up all to him give him the keys let no room be shut up against him Invite him to come in unto us to own and possess us Turn in my Lord turn in to me 2. When he hath taken up his dwelling offend him not by any thing that may make him mislike much less give over and forsake his dwelling Res delicata est Spiritus Dei Tertul. 'T is not every rude and homely entertainment that will content him Nobilem hospitem habes O anima O man thou lodgest a glorious Inhabitant study to please him We must not grieve him Ephes. iv 30. much less resist him Actâ—… vii least of all despise him Heb. x. 29. He will abide no longer than where he is observed As the spirit of man stayes no longer in the body then it is pliant to him hinder it from working and it forsakes us presently 3. This Inhabitation of the Spirit in us challenges a reverence of the souls and bodies of Gods Saints as of the Mansion-place where God himself abides Violence to a Temple 't is counted Sacriledge such a Prophanation is no less then an Abomination to God Neither scorn nor cruelty nor any unworthy usage to these Temples of the living God but strikes at the face of God himself Do you despise the house of God saith S. Paul As Christ saith He that swears by the Temple swears by it and him that dwells in it so he that violates the body of a Saint offers indignity to that God that dwells in it Take heed of profaning your selves being dedicated and devoted to the Holy Ghost Thus S. Paul dehorts them from uncleanness The body is not for fornication but for the Lord and the Lord for the body Portastis Dominum in corpore vestro as the old Translation hath it Possess them in Holinesse and Honour We have seen the particulars Now II. Briefly take notice of the summary intent and purpose of this Clause If the Spirit of him that raised Iesus from the dead dwell in you he that raised Iesus from the dead shall quicken your mortal bodies The Exigence and Illation from this Conditional is thus much That Sanctification is a necessary Requisite to a glorious Resurrection The expectation of future Glory it must be founded upon present Grace Thou will not give thine holy One to see corruption saith David Psal. xvi Solum Sanctum non videbit corruptionem saith S. Bern. 'T is holiness that embalmes our dead bodies and will keep them from corruption The many habitudes and references that Holiness hath to Happiness Grace to Glory will confirm this truth 1. Grace in reference to Glory it hath Rationem seminis Everlasting life it is called the fruit of holiness Rom. vi 22. and Galat. vi 8. He that sowes to the Spirit shall of the Spirit reap life everlasting Sementis hodie â—…ras messis saith S. Chrysostom This life is the Seed-time the next life is the Harvest If there be no Seed-time of Grace never expect any Harvest of Glory 2. Grace unto Glory hath the respect of a First-fruits to the whole Crop Rom. viii 23. We that have the first-fruits of the Spirit wait for the redemption of our bodies The First-fruits dedicated the whole Harvest These ripe Ears of Grace are a blessed assurance of the full Sheaves of Glory to be reaped hereafter 3. Grace unto Glory hath the respect of a Fountain to a Stream or River Ioh. iv 14. The water that I shall give him shall be in him a well of water springing up to everlasting life And what that Well of water is he tells us chap. vii 39. This spake he of the Spirit which they that believe on him should receive Damm or dry up the Spring-head and the Streams flow not we must begin at the Fountain of Grace if ever we mean to attain to the Ocean of Glory 4. Grace unto Glory hath the respect of a pledge or earnest or seal unto a full actual Possession 2 Cor. i. 2. Who hath sealed us and given the earnest of the Spirit in our hearts And again Eph. i. 13. Ye are sealed with that holy Spirit of Promise which is the earnest of our inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith S. Chrysost. It seals up all and is in stead of all Theodosius made it a Law That they who received not the Pledge of Matrimony should lose their Dowry Without this earnest of Grace we cannot expect the fruition of Glory 'T is like the red thread on Rahab's house if we part with that token we cannot escape 5. Indeed there is so near a Conjunction twixt Grace and Glory that the Scripture makes them both the same thing Saint Peter calls Grace The Spirit of Glory The Spirit of God and of Glory rests on you 1 Pet. iv 14. They differ but in degrees as the Morning-light doth to the light of the perfect-Day Prov. iv 18. Grace 't is the beginning and day-break and dawning of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there is some light before the Sun rises Glory 't is nothing but gratia consummata and the blessedness of Heaven 't is gloriosa sanctitas holiness in the brightest hue shining in its full lustre This makes the Scripture urge and enforce the necessity of Holiness Follow holiness without which none shall see the Lord Heb. xii 14. c. We have done with the first Particular The Condition upon which our Resurrection is promised If the Spirit of him that raised up Iesus from the dead dwell in you Now follows Secondly The efficient cause