Twenty-Five Sermons, Sermon 1
A SERMON PREACHED UPON WHIT-SUNDAY.
ON VVHIT-SUNDAY.
The First Sermon.
2 KINGS ii. 9.
And it came to pass when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee let a double portion of thy spirit be upon me.
THe two Testaments have a mutual relation, and reciprocal aspect, and interview one with another. Not any mysterie of the New, but was shadowed out in the Old; not any type of the Old, but is represented, and exhibited, and fulfilled in the New.
They are placed about Christ, as the two Cherubs upon the Mercy-seat, looking each on other, and both on Christ. The Faith of the Old Testament look'd forward, expecting to behold the fulness of those types; the Faith of the New Testament looks backward, to see the sweet prefigurations that were in the Old. That, as the motion of the Sun makes the shadow sometimes before the body, sometimes after it; so, the divers dispensations of God, make these Shadows sometimes useful before the Messiah, by way of prefiguration; sometimes after the body, by way of after-remembrance, and representation.
In particular; Those two glorious mysteries of our Faith, Christs Ascention, and his Donation of the Spirit (the one lately Celebrated, the other the subject of this day's Solemnity) they were lively prefigured in the Prophet Elijah, Christs Ascension, was typified in Elijah's Fiery-Chariot: The gift of the Holy-Ghost was typified in this gift, and Grant, that is made to Elisha, The doubling the spirit of Elijah upon him: That was upon Elisha; The Spirit of Christ upon his Disciples.
The Text, 'tis a relation of the settling the gift, and spirit of Prophesie upon Elisha: And it is conferred upon him, not suddenly, and unexpectedly; but by the interposition of some mutual entercourse betwixt the Prophet, and Elisha.
This entercourse stands upon two parts;
1. Elijahs gracious proffer; Ask what I shall do for thee, before I be taken away from thee.
2. Elisha's wise, and religious desire; I pray thee let a double portion of thy spirit be upon me.
First, In Elijah's proffer, there are two things;
1. The Substance of the Motion, Ask what I shall do for thee.
2. The Circumstance of Time, and so the Opportunity of it, Before I be taken away from thee.
I. For the Substance of Elijah's proffer. In it these four particulars are remarkable:
1. The forwardness and freeness of it: 'Tis a preventing offer. Elijah stayes not till Elisha sues to him, but prevents him, and makes the Motion first, and freely invites him to enjoy a blessing from him. True Charity, and desire of doing good, stayes not for entreaties, expects not importunity, but freely offers it self, and begins first. Thus Isaac called his son to bless him, unsought-to. Thus Christ called Matthew, who never look'd after him; bids himself to Zacheus. As the Prophet bids the Widow borrow vessels of her neighbours to pour Oyl into; so Charity borrows and begs of others to receive the communion of those graces with which she is furnished. Elisha's first calling was a preventing favour; now his second calling, 'tis by prevention. Christian Charity, is not like a dry and deep Pump, that must be often pumped before it sends out water; but like a full Fountain, flowing over, and streaming to all about it. ▪Tis S. Chrysostoms observation of S. Pauls readiness to the Macedonians; it must be an express revelation that must forbid him to preach in Asia and Bithynia. They who are of Elijahs, and S. Pauls spirit, expect nothing but the opportunities, and advantages of communicating their goodness, Acts xvi. That's the first, the freeness of it.
2. A second thing observable, is the fulness, and largeness of this his Offer; Ask what thou wilt. The Popish Saints are limited to some sorts of blessing, wherein they may prevail. Such a Saint, he can pleasure thee in thy health; such an one is for such a disease; such an one can bestow such a favour. Here is a Favourite of heaven can speed any suit, procure any favour, or blessing, that is fitting for thee. What cannot the prayer of an Elijah obtain? He can open, and shut heaven; bring down Fire, or Water, as S. Iames speaks of him. Am I God, to kill and make alive, that this man doth send to me? said the King of Israel to those that were sent to him from Syria, 2 Kings v. But what saith Elisha? Let him come now to me, and he shall know that there is a Prophet in Israel. God hath given a kind of Omnipotency to the prayers of his Saints. The King can deny you nothing. Prayer is a key, that opens all Gods Store-houses. And he gives this key to his Saints and Children. Happy they who enjoy the society of such an Elias. But thrice happy they, who have the spirit of Elijah; who can be agents for themselves, and all who seek to them. But I demand, Was it safe to make such an unlimited offer to Elisha? To trust him with such an unbounded wish, to ask what he would? I answer, We must conceive this large and liberal proffer is bounded, and circumscribed with these limitations:
1. The Caveat of lawful Conditions, and matter of Expediency. God never gives us so ample a power to ask what we will, but straitens it up with these proviso▪s; If lawful, If useful, If absolutely necessary, If agreeable to his Will, If serviceable to his Glory. Observe these Proviso's, and ask what thou wilt. Solomon, in 1 Kings ii. 21. bids Bathsheba, Ask on, my mother, for I will not say thee nay. But yet her unadvised petition, was justly denied her. If we ask things agreeable to his will, we know he heareth us, 1 Iohn v. 14. Then God saith, as to the woman of Canaan▪ Matth. xv. 28. Be it unto thee, even as thou wilt.
2. A second limitation, is, Congruitas vocationis. If Elisha means to speed, it must be a Suit answerable and fitting to his State and Calling. Elisha was a Prophet; let him ask what befits a Prophet to ask, and he shall not return empty. The mother of Zebedees sons sped not in her request to Christ. Why? Her suit in general might be lawful, but it agreed not with them to ask such favours; Ye know not what ye ask: Are ye able to drink of the Cup that I shall drink of, and to be baptized with the baptism that I am to be baptized with? Matth. xx. 22. So Ieremy to Baruch, Seekest thou great things for thy self? Seek them not, Ier. xlv. 5.
3. A third limitation, is, Idonietas person… …: Ask what is fit for Elijah to grant thee. Dost thou meet with a Prophet? Ask the proper gift of a Prophet. We must learn the art of making the best improvement of the Saints of God, to share in those excellencies wherewith God hath furnished them. As Christ saith to the woman of Samaria, If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee Living water. As S. Peter said to the lame man, Silver and gold have I none, but such as I have, I give thee: In the name of Iesus Christ of Nazareth. Rise up and walk, Act… iii. 6. Thus where the Apostles, or Christ came, they brought out their sick, and their blind, and their dumb, and their deaf. Dost thou gain the opportunities of an Elijah … Ask that which is proper to an Elijah to grant. When one said to Christ, Master, speak to my brother that he divide the Inheritance with me: He said unto him, Man, Who made me a Iudge, or a Divider ever you?
4. A fourth limitation that warrants this Offer, is, Intima directio: That Spirit that directed him to offer, would direct Elisha to ask. We know not what we should pray 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, 'tis prom… & …. 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; onelyonly 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, 'tis 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 onelyonly 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 onelyonly 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 onelyonly our Lord and Saviour Iesus Christ, that must have mercy upon us.
Now follows,
Secondly, 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. 'Tis 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? 'Tis 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 foreign. 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 onelyonly,
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. 'Tis 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, 'tis 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, how importunate was he with God for enablement? Solomon, call'd to the Kingdom, begs a Kingly spirit. How many are there, who sue for the Calling, but seldom crave the Enabling? It must be so in every employment. Art thou called to an Office? beg wisdom, courage, fidelity. Art thou a servant? beg the graces suitable. Art thou in any course of life? go to God for enablement, that he may make thee an able member in the Church or Common-wealth. In every course of life, we must labour for skill and prudence, and sufficiency. In thy Calling, strive to excel, to the edifying of the Church. Gods Work-men have a wise spirit, to work all cunning work. Iacobs Sons were men of Activity, therefore Pharaoh would employ them.
2. He asks that which was fittest for Elijah to grant him. Elijah had a kind of Universality of obtaining any thing, but it was proper for him to give that which himself excelled in. They are Dona dextrae that move most readily; Dona throni, not Bona scabelli. With men we grant small requests, and stick at great gifts; but God gives his best gifts most readily.
3. Elijah is now leaving the World: Now Elisha sees what it was that comforted Elijah, and stood him in stead. Oh, it was this, that he had been an able and faithful Prophet, an holy man; it was that which made him leave the World thus peaceably, comfortably, willingly. This makes Elisha crave the Spirit. All outward things, what comfort can they breed at our last parting? Give me that that may breed matter of comfort at my last need; make me such a Prophet, that I may so live, as I may die like Elijah.
Look upon a rich man dying, see what comfort he gets by his riches, or honours. Look on a man replenish'd with Gods Spirit, one who hath done God much service, now ready to have his Lords Euge, and to enter into that joy; it will make thee wish one dram of grace, rather then the whole World besides. Judge of Elijah, hid in Mount Carmel for Persecution; and look on Baal's Priests ruffling in Iezabels Court, it may tempt thee to wish their Honour: Ey, but stay a while, see their Honour, and Elijah's glorious Death, or Departure, it will make thee neglect the one, to beg the other; and chuse rather to die in Elijah's hairy Mantle, then in all their bravery.
So much for the matter of his desire; Now follows,
Secondly, The measure of it, A double portion of thy Spirit. Why so? What makes him desire a greater measure then Elijah had? What? Was it envy, and carnal emulation, to out-strip Elijah? Or ambition, to be more renowned in his Generation? 'Tis true, a man may be proud of the Spirit, desirous to set up himself. But it was not so in Elisha. What may we conceive rais'd his desires so high?
1. Dignitas doni; The excellency of these kind of gifts. Spiritual graces deserve eager pursuits, and vehement desires of them. A man may beg too much of outward blessings; but of spiritual gifts to save himself and others, we cannot be too covetous in getting of them. foreign, 1 Cor. xiv. 1. Be zealously affected to spiritual Graces, strive to excell for the edifying of the Church. Solomon craves abundance of Wisdom; but of Riches, onelyonly what is moderate and convenient. S. Peter, when he heard of the virtue that was in Christs washing; then he saith to Christ, Lord, not my feet onelyonly, but also my hands and my head. How preposterous are our desires generally? We crave two Portions of outward Blessings; but, a little Knowledge, little Abilities to do good, content us well.
2. Eminentia exempli; The lustre of Elijah's example hath ravish'd him: The Spirit that was so eminent and conspicuous in him, it begets an holy emulation to attain, and outgoe him. Oh, to see grace of any sort incorporate and incarnate in another man, it provokes the endeavours of others, makes them long to be excellent in such graces. This stirred up Simon Magus, to see S. Peter so glorious, he would needs purchase such a gift. When we see Religion clasped up in Books, it works not so effectually; when we see it reall and operative, then it works kindly upon us, makes others (if they have any mettle in them) to attain the like. Those who damp and smother the gifts of God in them, they hinder the progress and growth of grace in others. To see men carry grace, as men do a candle in a dark lanthorn, onelyonly for themselves, it hinders emulation; but to make it shine forth, and to be radiant, invites others to an holy ambition to out-strip, and exceed, and go beyond their Copies.
3. Gustus initialis gratiae; Elisha had some beginnings of these gifts before; he had felt the sweetness, and excellency of them; it makes him therefore the more earnest and eager to be rich in grace. They who have once felt the sweetness of Gods Spirit in any kind, they cannot satisfie themselves in any stint, but are earnest for more. The true Relishes of Gods first gifts, beget not loathing but longing; makes men to cry out, Lord, evermore give us this bread, and to desire That the word of God may dwell plenteously in them. Grace, it is always growing, ascending. They who content themselves with their first beginnings, have cause to suspect, they were not true and kindly. How doth S. Paul pray for more enablements? They who think they know enough, know nothing as they should.
4. Pondus officii; He is now to undergoe a weighty service, to become the main Prophet of the People of God; 'tis a burden heavy enough for Angels, and Archangels: The sense of this weight makes him call, and begg for a double Portion. There is no Calling but carries its burden, and so craves help; but the Prophetical Calling, that's an heavy Talent. What knowledge and understanding, what courage and resolution, what patience and forbearance is required? and all little enough for an Elisha's employment. This made Solomon beg; Oh, 'tis a great People, give thy Servant therefore a large Heart. It made Moses shrink his shoulder from under it. They who in any kind, are to govern others, undergoe a weighty burden; they must beg a double Portion.
5. Ardor zeli; His desire of doing much good makes him thus earnest for much enablement. He desires to be a faithful Servant, to bring in much gain, to give up a large account of his Stewardship. They who think any service sufficient, any performance enough, they may content themselves with small portions of gifts. Here is one who is ambitious of gaining God much glory, of saving many souls.
6. Gravitas damni; The loss of an Elias stirrs him up to crave a double Portion. Elijah was set for the defence of Religion, the burden of the Church rested on his shoulders; Now, that the Church hath lost him, it inflames Elisha to get himself furnish'd for to do that service. Oh, when we see the Church loses her choisest Patrons, and Upholders, it must not make us faint, but double our endeavours, that that loss may be recovered. So, Moses my servant is dead, arise Ioshuah, play the man now. This made Elijah zealous before; there is none left, I, even I onelyonly am left, 1 Kings xix. 10; so it doth now Elisha. The daily losses that the Church suffers, should make us more forward in doing all the good we can.
7. Sensus infirmitatum; He desires a double Portion in respect of Elijah, out of a sense of his own infirmities. He conceived Elijah to be a man more able and sufficient, even by natural parts; and he was conscious to himself of his own insufficiency; and therefore he judges a double Portion was necessary for him, whereas a less Portion enabled Elijah. A true sense of our unworthiness, and infirmities, will make us more zealously earn…st for a larger enablement of Gods gracious assistance. This made the Prophet cry out, I am a man of unclean lips, Isai. vi. 5. Moses oft pleads his insufficiency. Wouldst thou be stirred up, and made more capable of grace in any kind? Look not upon thine own strength, but upon thine infirmities; Lord, I am a child, and cannot speak, who is sufficient for these things? Saul got a new spirit, when he said, I am of the smallest of the Tribes of Israel, and my family the least of all the families of the Tribe of Benjamin, 1 Sam. ix. 21.
8. Sensus difficultatum; Elisha's Ministery was likely to fall into difficult times. Ahab and Iezabel had so spawn'd the Church with Idolatry, and Sorcery, and Persecutions, that Elisha sees nothing but Opposition. He is to encounter with a whole Nation of Idolaters. There were seventy Sons of Ahab left in Samaria, and a Succession of Persecutors like to continue. According to the difficulty of the work he begs the larger enablement. He shrinks not from the Service, onelyonly he beggs Assistance.
The rising of Persecution and Opposition, must not discourage, but provoke, and stirr us up to solicite for greater enablement. When times are peaceable, less gifts may do good. In a Calm any body may serve to guide the Ship, but in a Tempest, then all sufficiencies are little enough. Thus the Church, Acts iv. 28▪ Now Lord, behold their threatnings, and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand, Verse 30. The Persecutions of the Church, must not deterr, but provoke us to a greater enabling of our selves. In danger of Heresie, be more grounded in Religion. A double portion of Knowledge is then requisite.
Well then.
1. Doth Elisha beg of Elijah? If He draws from the Channel, how should We have recourse to the Fountain? Christ is not onelyonly the Obtainer, but the Soveraign Dispenser of all grace. Goe to him now ascended. Elijah ascended, ceases his Intercession. Christ now intercedes most of all; He is set over all the Store-houses of God; as Ioseph was over those of Pharaoh's in Egypt: As therefore they to Ioseph, so let us to Christ. When he ascended on high, He gave gifts unto men, Eph. iv. 8. He it is who breathes out the Spirit. Ever unfold thy wants to him, beg supplies of him.
2. If Elisha begs Prophetical Endowments, which are variously bestowed, then may we be more forward to pray for those necessary, sanctifying graces of the Spirit. A man may seek for those foreign, and God sometimes denie them; But Faith, Repentance, Holiness, those he will never deny. They are covenanted for, if thou seekest for them. Thou mayst pray and pray to be a Prophet, and not obtain; pray for saving grace, God will not reject thee. These we should importune for, most earnestly; they being evidences of special favour, pledges of Salvation.
3. Doth Elisha thus seek for enablements to do the Church Service? It should provoke others to joyn with Elisha in this request. It is for thy good that Elisha prays, that he might be fitted to save thee, Oughtest not thou to joyn, in obtaining this grace? Thus S. Paul calls upon the Churches, Pray for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel. Let us pray that God would shed his Spirit richly upon his Ministers. They who feed the Nurse, do it for the Childs sake that sucks on her. So should you pray, that the Lord would encrease his Spirit, on those that dispense the Word to you.
4. Elisha, he desires to imitate and exceed Elijah. Elisha a Prophet, sets Elijah a Prophet for his Pattern. So in all Callings and Professions, propound the Examples of the choisest Worthies that are before thee. Art thou a Magistrate? say, Oh that the Spirit of Nehemiah may be doubled upon me. Art thou a Master? Oh that the Spirit of Cornelius, whose whole Houshold was religious, may be doubled upon me. Art thou poor, or sick? Oh that the Spirit of Iob may be doubled upon me. Art thou rich? Oh that the Spirit of Abraham, or …, may be doubled upon me. Art thou a Child? Oh that the Spirit of Isaac might be doubled upon me. Art thou a Servant? Oh that the Spirit of Eleazar might be doubled upon me. Look upon the choisest Copies, write after them, imitate those, that do excell in the way, wherein God hath placed thee.