Frankincense and Myrrhe ver 9 11. In the third Chapter the Evangelist records his Baptisme in the fourth his tentations in the fifth his preaching which Chapter is like a rich mine every veine hath some gold in it There are four things in this Chapter which offer themselves to our view 1. The Preacher 2. The Pulpit 3. The Occasion 4. The Sermon 1. The Preacher 1. The Preacher Jesus Christ The best of Preachers He went up He in whom there was a combination of vertues a constellation of beauties He whose lips were not only sweet as the hony-comb but did drop as the hony-comb his words an Oracle his works a Miracle his life a Pattern his death a Sacrifice He went up into a mountain and taught Jesus Christ was every way enobled and qualified for the work of the Ministry 1. Christ was an intelligent Preacher He had the Spirit without measure John 3.34 and knew how to speak a word in due season when to humble when to comfort We cannot know all the faces of our hearers Christ knew the hearts of his hearers He understood what Doctrine would best suit with them as the husbandman can tell what sort of graine is proper for such a soyle 2. Christ was a powerful Preacher He spake with authority Matth. 7.29 He could set mens sinnes before them and show them their very hearts John 4.29 Come see a man which told me all things which ever I did That is the best Glasse not which is most richly set with Pearle but which shows the truest face Christ was a Preacher to the conscience He breathed as much zeal as eloquence he often touched upon the heart-strings What is said of Luther is more truly applicable to Christ He spake as if he had been within a man He could drive the wedge of his Doctrine in the most knotty piece He was able with his two-edged sword to pierce an heart of stone Never man spake like this man John 7.46 3. Christ was a successeful Preacher He had the Art of converting souls John 10.40 Many beleeved on him yea persons of rank and quality John 12.42 Among the chief Rulers many beleeved He who had Grace poured into his lips Psalm 45.2 could pour grace into his hearers hearts He had the Key of David in his hand and when he pleased did open the hearts of men and make way both for himself and his Doctrine to enter If he did blow the Trumpet his very enemies would come under his Banner upon his Summons none durst but surrender 4. Christ was a lawful Preacher as He had his Unction from his Father so his Mission John 8.18 The Father that sent me bears witnesse of me Christ in whom were all perfections concentred yet would be solemnly sealed and inaugurated into his Ministerial as wel as Mediatory Office if Jesus Christ would not enter upon the work of the Ministry without a Commission how absurdly impudent are they who without any warrant dare invade this holy Fuction There must be a lawful admission of men into the Ministry * Nemo in Ecclesia debet publice concionari nisi rite vocatus Austin Heb. 5.4 No man taketh this honour to himself but he that is called of God as was Aaron Our Lord Christ as he gave Apostles and Prophets which were extraordinary Ministers so Pastors and Teachers which were initiated and made in an ordinary way Ephes 4.11 and He will have a Ministry perpetuated Matth. 28.20 Lo I am with you alway even unto the end of the world Sure there is as much need of Ordination now as in Christs time and the time of the Apostles there being then extraordinary gifts in the Church which are now ceased Object 1. But why should not the Ministry lye in common Hath the Lord spoken only by Moses Num. 12.2 Why should not one preach as well as another Answ Because God who is the God of order hath made the work of the Ministry a select distinct Office from any other As in the body natural the members have a distinct office the eye is to see the hand to work you may as well say why should not the hand see as well as the eye because God hath made the distinction He hath put the visive faculty into the one and not the other So here God hath made a distinction between the work of the Ministry and other work Quest Where is this distinction Answ 1. We finde in Scripture a distinction between Pastor and People 1. Pet. 5.2 The Elders or Ministers I exhort Feed the flock of God which is among you If any one may preach by the same rule all may and then what will become of the Apostles distinction Where will the flock of God be if all be Pastors 2. God hath cut out the Minister his work which is proper for him and doth not belong to any other 1 Tim. 4.13 Give attendance to reading to exhortation to doctrine give thy self wholly to them or as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou wholly in them This charge is peculiar to the Minister and doth not concern any other It is not spoken to the Tradesman that he should give himself wholly to Doctrine and Exhortation no let him look to his shop it is not spoken to the plough-man that he should give himself wholly to preaching no let him give himself to his plough It is the Ministers charge the Apostle speaks to Timothy and in him to the rest who had the hands of the Presbytery laid on them and 2 Tim. 2.15 Study to shew thy self approved a workman that needeth not to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth This is spoken peculiarly to the Minister Every one that can read the Word aright cannot divide the Word aright So that the work of the Ministry doth not lye in common it is a select peculiar work As none might touch the Arke but the Priests none may touch this Temple-office but such as are called to it Object 2. But if a man hath gifts is not this sufficient I answer no as grace is not sufficient to make a Minister so neither gifts The Scripture puts a difference between gifting and sending Rom. 10.15 How shall they preach unlesse they be sent If gifts were enough to constitute a Minister the Apostle should have said How shall they preach unlesse they be gifted but he saith Unlesse they be sent As in other callings gifts do not make a Magistrate The Attorney that pleads at Bar may have as good gifts as the Judge that sits upon the Bench but he must have a Commission before he sit as Judge If it be thus in matters Civil much more Ecclesiastical and Sacred which are as Bucer saith Maximi mementi things of the highest importance Those therefore that do usurp the Ministerial work without any special designation and appointment do discover more pride than zeale They act out of their sphere and are guilty
is mine The natural man who remains still in the old Family hath nothing to do with these promises he may read over the promises as one may read over another mans Will or Inventory but hath no right to them the promises are like a Garden of flowers paled in and enclosed which no stranger may gather only the children of the Family Ishmael was the son of the bond-woman he had no right to the Family Cast out the bond-woman and her son as Sarah once said to Abraham Gen. 21.10 So the unbeliever is not adopted he is none of the houshold and God will say at the day of judgement Cast out this son of the bond-woman into utter darkness where is weeping and gnashing of teeth Privi ∣ ledge 10 10. If we are children then we shall have our Fathers blessing Isa 61.9 They are the seed which the Lord hath blessed We read that Isaac blessed his son Jacob Gen. 27.28 God give thee of the dew of heaven which was not only a prayer for Jacob but a Prophesie of that happiness and blessing which should come upon him and his posterity * Luther Thus every adopted child hath his heavenly Fathers benediction there is a special blessing distill'd into all that he possesseth Exod. 23.25 Psal 29.11 The Lord will bless his people with peace He will not only give them peace but they shall have it with a blessing the wicked have the things they enjoy with Gods leave but the adopted have them with Gods love the wicked have them by Providence the Saints by Promise Isaac had but one blessing to bestow Gen. 27.38 Hast thou but one blessing my father But God hath more blessings than one for his children he blesseth them in their souls bodies names estate posterity he blesseth them with the upper-springs and the nether-springs he multiplies to bless them and his blessing cannot be reversed as Isaac said concerning Jacob I have blessed him yea and he shall be blessed Gen. 27.33 so God blesseth his children and they shall be blessed 11. If we are children then all things that Privi ∣ ledge 11 fall out shall turn to our good Rom. 8.28 All things work together for good to them that love God 1. Good things 2. Evil things 1. Good things work for good to Gods children 1. Mercies shall do them good 1. The mercies of God shall soften them Davids heart was overcome with Gods mercy 2 Sam. 7.18 Who am I and what is my house c I who was of a mean Family I who held the Shepherds staffe that now I should hold the Royal Scepter Nay Thou hast spoken of thy servants house for a great while to come Thou hast made a promise that my children shall sit upon the Throne yea that the blessed Messiah shall come of my Line and Race and is this the manner of man O Lord God! as if he had said Do men shew such kindness undeserved See how this good mans heart was dissolved and softned by mercy the flint is soonest broken upon a soft pillow 2. Mercies make the children of God more fruitful the ground beats the better crop for the cost that is laid upon it God gives his children health and they spend and are spent for Christ he gives them Estates and they honour the Lord with their substance the backs and bellies of the poor are the Field where they sowe the precious seeds of their charity a childe of God makes his Estate a golden Clasp to binde his heart faster to God a foot-stool to raise him up higher towards heaven 2. Ordinances shall work for good to Gods children 1. The Word preached shall do them good 't is a savour of life 't is a Lamp to their feet and a Lavor to their hearts the Word preached is Vehiculum salutis a Chariot of salvation 't is an ingrafting and a transforming word it is verbum cum unctione it not only brings a light with it but eye-salve anointing their eyes to see that light the preaching of the Word is the Lattice where Christ looks forth and shews himself to his Saints this golden pipe of the Sanctuary conveys the water of life To the wicked the Word preached works for evil even the Word of life becomes a savour of death the same cause may have divers nay contrary effects * Eadem causa varios habet effectus the Sun dissolves the yce but hardens the clay To the unregenerate and profane the Word is not humbling but hardning Jesus Christ the best of Preachers was to some a Rock of offence the Jewes sucked death from his sweet lips 't is sad that the breast should kill any the wicked suck poyson from that breast of Ordinances where the children of God suck milk and are nourished unto salvation 2. The Sacrament works for good to the children of God in the Word preached the Saints hear Christs voyce in the Sacrament they have his kiss The Lords Supper is to the Saints a Feast of fat things it is an healing and a sealing Ordinance in this Charger or rather Chalice a bleeding Saviour is brought in to revive drooping spirits The Sacrament hath glorious effects in the hearts of Gods children it quickens their affections strengthens their faith mortifies their sin revives their hopes encreaseth their joy it gives a prelibation and fore-taste of heaven 2. Evil things work for good to Gods children Psal 112.4 Unto the upright ariseth light in darkness 1. Poverty works for good to Gods children it starves their lusts it enricheth their graces James 2.5 Poor in the world rich in faith Poverty sends to prayer when God hath clipped his childrens wings by poverty they flie swiftest to the Throne of Grace 2. Sickness works for their good it shall bring the body of death into a consumption 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day like those two Laurels at Rome when the one did wither the other did flourish when the body withers the soul of a Christian doth flourish How oft have we seen a lively faith in a languishing body Hezekiah was better on his sick bed than upon his Throne when he was upon his sick bed he humbles himself and weeps when he was on his Throne he grew proud Isa 39.2 Gods children recover by sickness in this sense out of weakness they are made strong Heb. 11.34 3. Reproach works for good to Gods children it encreaseth their grace and their glory 1. Disgrace encreaseth their grace the Husbandman by dunging his ground makes the soile more rich and fertil God lets the wicked dung his people with reproaches and calumnies that their hearts may be a richer soile for grace to grow in 2. Reproach encreaseth their glory he that unjustly takes from a Saints credit shall adde to his Crown the Sun shines brighter after an Eclipse the more a childe of God is eclipsed by reproaches the brighter he shall shine in the Kingdom of
dangerous and their hearts are ready to despond It will not be amiss therefore to set the Crown of blessedness before them to animate their courage and to inflame their zeal How many Scriptures bring this Olive-branch in their mouth the tydings of blessedness to believers Matth. 24.46 Blessed is that servant whom his Lord when he cometh shall find so doing Mat. 25.34 Come ye blessed of my Father Blessedness is the perfection of a rational creature it is the whet-stone of a Christians industry the heighth of his ambition the flower of his joy blessedness is the desire of all men Aquinas calls it the ultimus finis this is the White every man aims to hit to this Center all the lines are drawn Quest Wherein doth blessedness consist Answ Millions of men mistake both the nature of blessedness and the way thither Some of the Learned have set down two hundred eighty eight several opinions about blessedness * Austin and all have shot wide of the mark I shall shew wherein it doth not consist and then wherein it doth consist SECT 1. 1. WHerein blessedness doth not consist It doth not lie in the acquisition of worldly things happiness cannot by any Art of Chymistry be extracted here Christ doth not say Blessed are the Rich or blessed are the Noble yet too many Idolize these things Man by the fall hath not only lost his Crown but his Head-piece How ready is he to terminate his happiness in extrinsecals which makes me call to mind that definition which some of the Heathen Philosophers gave of blessedness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was to have a sufficiency of subsistence and to thrive well in the World And are there not many who go for Christians that seem to be of this Philosophical opinion if they have but worldly accommodations they are ready to sing a requiem to their souls and say with that brutish fool in the Gospel Soul thou hast much goods laid up for many years take thy ease Luk. 12.19 Quid turpius quam bonum rationalis animi ex irrationalibus nectere * Seneca Alas the Tree of blessedness doth not grow in an earthly Paradise Hath not God cursed the ground for sin Gen. 3.17 yet many are digging for felicity here as if they would fetch a blessing out of a curse a man may as well think to extract oyle out of a flint or fire out of water as blessedness out of these terrestial things King Solomon arrived at more than any man he was the most magnificent Prince that ever held the Scepter 1. For his Parentage he sprang from the Royal Line not only that Line of which many Kings came but of which Christ himself came Jesus Christ was of Solomons Line and Race so that for Heraldry and Nobility none could shew a fairer Coat of Arms. 2. For the situation of his Palace it was in Hierusalem the Princess and Paragon of the earth Hierusalem for its Renown was called the City of God it was the most famous Metropolis in the World Whither the Tribes go up the Tribes of the Lord Psal 122.4 3. For Wealth his Crown was hung full of Jewels he had treasures of gold and pearle and gave silver as stones 1 Kings 10.27 4. For worldly joy he had the flower and quintessence of all delights sumptuous Fare stately Edifices Vineyards Fish-ponds all sorts of Musick to inchant and ravish the senses with joy if there were any Rarity it was a Present for King Solomons Court thus did he bath himself in the perfumed waters of pleasure 5. For Wisdome he was the Oracle of his time when the Queen of Sheba came to pose him with hard questions he gave a solution to all her doubts 1 Kings 10.3 He had a key of knowledge to unlock Natures dark Cabinet so that if wisdome had been lost it might have been found here and the whole world might have lighted their understanding at Solomons Lamp He was an earthly Angel so that a carnal eye surveying his glory would have been ready to imagine that Solomon had entred into that Paradise out of which Adam was once driven or that he had found another as good never did the World cast a more smiling aspect upon any man yet when he comes to give in his impartial verdict he tells us that the World hath vanity written upon its Frontispiece and all those golden delights he enjoyed were but a painted felicity a glorious misery Eccles 2.8 And behold all was vanity Blessedness is too noble and delicate a Plant to dwell in Natures soile That blessedness doth not lie in Externals I shall prove by these five Demonstrations 1. Those things which are not commensurate to the desires of the soul can never make a man blessed but transitory things are not commensurate to the desires of the soul therefore they cannot render him blessed nothing on earth can satisfie Eccles 5.10 He that loveth silver shall not be satisfied with silver Riches are unsatisfying 1. Because they are not real the world is called a fashion 1 Cor. 7.31 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Mathematical Figure sometimes a shew or apparition Riches are but tin'd over * Bracteata faelicitas Sen. they are like Alchymy which glisters a little in our eyes but at death all this Alchymy will be worn off Riches are but sugred lyes pleasant impostures like a gilded Cover which hath not one leaf of true comfort bound up in it 2. Because they are not sutable The soul is a spiritual thing riches are of an earthly extract * Effodiuntur opes and how can these fill a spiritual substance a man may as well fill his Chest with grace as his heart with gold if a man were crowned with all the delights of the world nay if God should build him an house among the Stars yet the restless eye of his unsatisfied mind would be looking still higher he would be prying beyond the heavens for some hidden rarities which he thinks he hath not yet attained to so unquenchable is the thirst of the soul till it come to bath in the River of life and to center upon true blessedness 2. That which cannot quiet the heart in a storme cannot intitle a man to blessedness but earthly things accumulated cannot rock the troubled heart quiet therefore they cannot make one blessed If the Spirit be wounded can the creature poure in wine and oyle into these wounds if God sets on conscience and it flies in a mans face can worldly comforts take off this angry fury Is there any Harp to drive away the evil Spirit outward things can no more cure the agony of conscience than a silken stockin can cure a gouty leg When Saul was sore distressed 1 Sam. 28.15 could all the Jewels of his Crown comfort him if God be angry whose fury is poured out like fire and the Rocks are thrown down by him Nahum 1.6 can a wedge of gold be
tears shed we have many can mourn over a Dead Childe that cannot mourn over a Crucified Saviour Worldly sorrow hastens our Funerals 2 Cor. 7.10 The sorrow of the world worketh death 2. There is a Diabolical Mourning and that is two-fold 1. When a man mourns that he cannot satisfie his impure lust this is like the Divel whose greatest torture is that he can be no more wicked Thus Amnon Mourned and was sick till he had defiled his sister Tamar 2 Sam. 13.2 Thus Ahab Mourned for Naboths Vineyard 1 Kings 21.4 He laid him down upon his bed and turned away his face and would eat no bread this was a Divellish Mourning 2. When men are sorry for the good which they have done Pharaoh grieved that he had let the children of Israel go Exod. 14.5 Many are so Divellish that they are troubled they have prayed so much and have heard so many Sermons they repent of their Repentance but if we repent of the good which is past God will not repent of the evil which is to come SECT 1. Shewing the Object of holy Mourning TO illustrate this Point of holy Mourning I shall shew you what is the Adequate object of it There are two objects of spiritual mourning sin and misery 1. Sin and that twofold 1. Our own sin 2. The sin of others 1. Our own sin sin must have tears Nihil est fletu dignum nisi peccatum * Paul de Palatio While we carry the fire of sin about us we must carry the water of tears to quench it Ezek. 7.16 They are not blessed saith Chrysostom who mourn for the dead but who mourn for sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc and indeed good reason we mourn for sin if we consider 1. The guilt of sin which binds over to wrath Will not a guilty person weep who is to be bound over to the Sessions every sinner is to be tryed for his life and is sure to be cast if mercy doth not become an Advocate for him 2. The pollution of sin sin is a plague-spot and wilt thou not labour to wash away this spot with thy tears sin makes a man worse than a toad or serpent the serpent hath nothing but what God hath put into it poyson is medicinable but the sinner hath that which the Divel hath put into him Acts 5.3 Why hath Satan filled thy heart to lye to the Holy Ghost What a strange Metamorphosis hath sin made the soul which was once of an azure brightness sin hath made of a sable colour we have in our hearts the seed of the unpardonable sin we have the seeds of all those sins for which the damned are now tormented and shall we not mourn he that mourns not sure hath lost the use of his Reason but every Mourning for sin is not sufficient to intitle a man to Blessedness I shall shew 1. What is not the right Gospel-Mourning for sin 2. What is the right Gospel-Mourning for sin SECT 2. 1 WHAT is not the right Gospel-Mourning for sin there is a five-fold Mourning which is false and spurious 1. A despairing kind of Mourning such was Judas his Mourning he saw his sin he was sorry he made confession he justifies Christ he makes Restitution Mat. 27. Judas who is in hell did more than many now adayes he confessed his sin he did not plead necessity or good intentions but he makes an open acknowledgement of his sin I have sinned Judas made Restitution his conscience told him he came wickedly by the money it was the price of blood and he brought again the thirty pieces of silver to the High Priests Matth. 27.3 But how many are there who invade the rights and possessions of others but not a word of Restitution Judas was honester than they are well wherein was Judas his sorrow blame-worthy it was a Mourning joyned with despair he thought his wound broader than the playster he drowned himself in tears his was not a Repentance unto life * Acts 11.8 but rather unto death 2. An hypocritical Mourning the heart is very deceitful it can betray as well by a tear as by a kiss Saul looks like a mourner and as he was sometimes among the Prophets 1 Sam. 10.12 so he seemed to be among the Penitents 1 Sam. 15.25 And Saul said unto Samuel I have sinned for I have transgressed the the commandment of the Lord. Saul did play the hypocrite in his mourning for 1. He did not take shame to himself but he did rather take honour to himself verse 30. honour me before the Elders of the people 2. He did pare and mince his sinne that it might appear lesser he laid his sinne upon the people ver 24. because I feared the people they would have me flie upon the spoile and I durst do no other a true mourner labours to draw out sinne in its bloody colours and accent it with all its killing aggravations that he may be deeply humbled before the Lord Ezra 9.6 Our iniquities are encreased over our head and our trespasses are grown up unto heaven The true penitent labours to make the worst of his sinne Saul labours to make the best of sinne like a patient that makes the best of his disease lest the Physitian should prescribe him too sharp physick How easie is it for a man to put a chea◠upon his own soul and by hypocrisie to weep himself into hell 3. A forced mourning when tears are pumped out by Gods judgments these are like the teares of a man that hath the stone or that lies upon the wrack Such was Cains mourning Gen. 4.13 My punishment is greater than I can bear his punishment troubled him more than his sin to mourn only for fear of hell is like a thief that weeps for the penalty rather than the offence the teares of the wicked are forced by the fire of affliction 4. An extrinsecal mourning when sorrow lies only in superficie in the outside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they disfigure their faces Matth. 6.16 The eye is tender but the heart hard Such was Ahabs mourning 1 Kings 21. 27. He rent his cloaths and put sackcloth on his flesh and went softly His cloaths were rent but his heart was not rent he had sackcloth but no sorrow he did hang down his head like a bull-rush but his heart was like an Adamant There are many may be compared to weeping Marbles they are both watery and flinty 5. A vaine fruitlesse mourning some will shed a few teares but are as bad as ever they will cozen and be unclean such a kind of mourning there is in hell the damned weep but they blaspheme SECT 3. WHat is the right Gospel-mourning Answ That mourning which will entitle a man to blessednesse hath these qualifications 1. It is spontaneous and free it must come as water out of a spring not as fire out of a flint Teares for sin must be like the myrrhe which drops from the tree freely
approaching and gives not warning Ezek. 3 20. 5. Such as poyson souls with Error how dangerous is the leprosie of the head a Frenzy is worse than a Fever what shall we say to such Ministers as give poyson to their people in a golden cup are not these unmerciful others there are unworthy the name of Ministers itineraries the Divels journey men who ride up and down and with Satan compasse the earth to devour souls it would pity ones heart to see poor unstable creatures misled by rude and illiterate men who diet the people with blasphemy and non-sence and make them fitter for Bed-lam than the New Jerusalem all these are unmerciful to souls Let me beseech all that fear God to shew soul-mercy Strengthen the weak reduce the wandring raise up them that are fallen James 5.20 He which converteth the sinner from the error of his way shall save a soul from death SECT 2. Shewing that Christians must be tender of one anothers names 2. WE must be merciful to the names of others A good name is one of the greatest blessings upon earth no chaine of Pearl doth so adorn as this it being so we ought to be very tender of names They are to be accounted in an high degree unmerciful who make no conscience of taking away the good names of their brethren Their throats are open Sepulchres to bury the fame and renown of men Rom. 3.13 'T is a great cruelty to murder a man in his name Cant. 5.7 The keepers of the wall took away my vaile from me some Expositors interpret it of her honour and fame which did cover her as a beautiful vail The ground of this unmercifulnesse to names is 1. Pride Pride is such a thing as cannot endure to be out-shined it loves not to see it self exceeded in parts and eminency therefore will behead another in his good name that he may appear something lower The proud man will be pulling down of others in their reputation and so by their Eclipse he thinks he shall shine the brighter the breath of a proud man causeth a blast or mildew upon fame 2. Envy 1 Pet. 2.1 An envious man maligns the dignity of another therefore seeks to mischief him in his name Religion teacheth us to rejoyce in the esteem and same of others Rom. 1.8 I thank my God for you all that your faith is spoken of throughout the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is divulged with fame A good report is a credit to Religion Heb. 11.4 If persons professing godliness have not a good name Religion will have no very good name but envy consulting with the Divel lays a Train and fetches fire from hell to blow up the good name of another Quest How many wayes may we be unmerciful to the names of others Quest Answ Divers ways 1. By misreporting them a sin Answ 1 forbidden Exod. 23.1 Thou shalt not raise a false report Eminency is commonly blasted by flander Psal 64.3 Their tongues are as arrows shot out The tongue of a slanderer shoots out words to wound the fame of another and make it bleed to death The Saints of God in all Ages have met with unmerciful men who have fathered things upon them that they have not been guilty of Surius the Jesuite reported of Luther that he learned his Divinity of the Divel and that he dyed drunk but Melancthon who wrote his life affirms that he dyed in a most pious holy manner and made a most excellent prayer before his death It was Davids complaint Psal 35.11 They laid to my charge things which I knew not The Greek word for Divel signifies slanderer 1 Tim. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not slanderers in the Greek it is not Divels Some think it is no great matter to defame and traduce another but know this is to act the part of a Devil O how many unmerciful men are there who indeed go for Christians but play the Divel in venting their lyes and calumnies wicked men in Scripture are called Dogs Psal 22.16 Slanderers are not like those Dogs which licked Lazarus his soars to heal them but like the Dogs which are Jezebel they rend and tear the precious names of men Valentinian the Emperour did decree Capitali sententiae subjugandum that he who was openly convicted of this crime of slander should dye for it And Pope Gregory did decree that such a person should be excommunicate and not have the Communion given him I think it was a just Decree Answ 2 2. We are unmerciful to the names of others when we receive a slander and then report what we hear Lev. 19.16 Thou shalt not go up and down as a Tale-bearer among thy people A good man doth not evil to his Neighbour nor taketh up a reproach against his Neighbour Psal 15.3 We must not only not raise a false report but not take it up To divulge a report before we speak with the party and know the truth of it is unmercifulness and cannot acquit itself of sin The same word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise a slander signifies to receive it Exod. 23.1 The receiver is even as bad as the Thief it is well if none of us have in this sense received stollen goods when others have stollen away the good names of their Brethren have not we received these stollen goods there would not be so many to broach false rumors but that they see this liquor pleaseth other mens tast Answ 3 3. We deal unmercifully with the names of others when we diminish from their just worth and dignity when we make more of their infirmities and less of their vertues Jam. 4.11 Speak not evil one of another I have read a story of one Idor an Abbot that he was never heard to speak evil of any man Saint Austin could not endure that any should eclipse and lessen the fame of others therefore wrote those two Verses upon his Table Quisquis amat dictis absentum rodere famam Hanc mensam vetitam noverit esse sibi Whosoever loves anothers name to blast This Table is not for him let him fast Wicked men are still paring off the credit of their Neighbours and they make thick parings they pare off all that is good nothing is left but the Kore something that may tend to their disparagement Unmerciful men know how to boile a Quart to a Pint they have a Divellish Art so to extenuate and lessen the merit of others that it is even boiled away to nothing Some though they have not the power of Creation yet they have the power of Annihilation They can sooner annihilate the good which is in others than imitate it 4. We are unmerciful to the names of others when we know them to be calumniated yet do not vindicate Answ 4 them A man may sometimes as well wrong another by silence as slander he who is merciful to his brother is an Advocate to plead in his behalf when he is injuriously traduced
pleasant Flowers within a little while he grows weary but it is not so in heaven there is no surfet * Ibi nec fames nec fastidium Bern. we shall never be weary of seeing God for the Divine Essence being infinite there shall be every moment new and fresh delights springing forth from God into the glorified soul the soul shall not so desire God but it shall still be full nor shall it be so full but it shall still desire so sweet will God be that the more the Saints behold God the more they will be ravished with desire and delight 7. It will be a beneficial sight it will tend to the bettering and advantaging of the soul some colours while they delight the eyes they hurt them but this intuition and vision of God shall better the soul and tend to its infinite happiness Eves looking upon the Tree of knowledge did prejudice her sight she afterwards grew blind upon it but the Saints can receive no detriment from the inspection of glory this sight will be beatifical The soul will never be in its perfection till it comes to see God this will be the crowning blessing 8. This sight of God shall be perpetuated here we see objects awhile and then our eyes grow dim and we need Spectacles but the Saints shall always behold God as there shall be no cloud upon Gods face so the Saints shall have no Mote in their eye their sight shall never grow dim but they shall be to all Eternity looking on God that beautiful and beatifical object O what a soul-ravishing sight will this be God must make us able to bear it we can no more endure a sight of glory than a sight of wrath * Sensibile forte destruit sensum but the Saints after this life shall have their capacities enlarged and they shall be qualified and made fit to receive the penetrating beams of glory 9. It will be a speedy sight There are some who deny that the soul is immediately after death admitted to the sight of God but I shall make good this Assertion that the Saints shall have an immediate transition and passage from death to glory assoon as death hath closed their eyes they shall see God if the soul be not presently after death translated to the beatifical Vision then what becomes of the soul in that juncture of time till the Resurrection 1. Doth the soul go into torment That cannot be for the soul of a believer is a member of Christs body mystical and if this soul should go to hell then something of Christ should go to hell a member of Christ might be for a time damned but that is impossible 2. Doth the soul sleep in the body as some drowsily imagine How then shall we make good sense of that Scripture 2 Cor. 5.8 We are willing rather to be absent from the body and to be present with the Lord. If the soul at death be absent from the body then it cannot sleep in the body 3. Doth the soul dye so the Lucianists held that the soul was mortal and did dye with the body but as Scaliger observes it is impossible that the soul being of a spiritual uncompounded nature should be subject to corruptibility * Luke 12. ◠Such as say the soul dies I would demand of them wherein the soul of a man then differs at death from the soul of a brute By all which it appears that the soul of a believer after death goes immediatly to God Luk. 23.43 This day shalt thou be with me in Paradise That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me shews clearly that the Thief on the Cross was translated to heaven for there Christ was Ephes 4.10 And the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day shews that the Thief on the Cross had an immediate passage from the Cross to Paradise so that the souls of believers have a speedy Vision of God after death it is but winking and they shall see God SECT 2. The sinners misery that he shall not see God Use 1 1. SEE the misery of an impure sinner he shall not be admitted to the sight of God the pure in heart only shall see God Such as live in sin whose souls are dyed black with the filth of hell they shall never come where God is they shall have an affrighting Vision of God but not a beatifical Vision they shall see the flaming Sword and the burning Lake but not the Mercy-seat God in Scripture is sometimes called a consuming fire sometimes the Father of lights the wicked shall feel the fire but not see the light Impure souls shall be covered with shame and darkness as with a Mantle and shall never see the Kings face they who would not see God in his Ordinances shall not see him in his glory SECT 3. That we should labour to be rightly qualified for this Vision Use 2 2. IS there such a blessed priviledge after this life then let me perswade all who hear me this day 1. To get into Christ We cannot come to God but by Christ we cannot see God but through Christ Moses when he was in the Rock did see God Exod. 33.32 In this blessed Rock Christ we shall see God 2. Be purified persons it is only the pure in heart who shall see God it is only a clear eye can behold a bright transparent object those only who have their hearts cleansed from sin can have this blessed sight of God sin is such a cloud as if it be not removed will for ever hinder us from seeing the Sun of righteousness Christian Hast thou upon thy heart holiness to the Lord then thou shalt see God there are many saith Saint Austin could be content to go to heaven but they are loth to take the way that leads thither they would have the glorious Vision but neglect the gracious Union There are several sorts of eyes which shall never see God the ignorant eye the unchaste eye the scornful eye the malicious eye the covetous eye if you would see God when you dye you must be purified persons while you live 1 John 3.2 3. We shall see him as he is and every man that hath this hope in him purifieth himself SECT 4. A Cordial for the pure in heart 3. LET me turn my self to the pure in heart Use 3 1. Stand amazed at this priviledge that you who are worms crept out of the dust should be admitted to the blessed sight of God to all Eternity it was Moses his prayer I beseech thee shew me thy glory Exod. 33.18 The Saints shall behold Gods glory the pure in heart shall have the same blessedness that God himself hath for what is the blessedness of God but the contemplating his own infinite beauty 2. Begin your sight of God here let the eye of your faith be still upon God Moses by faith saw him who is invisible Hebr. 11.27 Oft look upon him with believing eyes whom you hope to
Gentiles Oh let us do nothing unworthy of our heavenly Father 7. Let us carry our selves as the children of God in chearfulness It was the speech of Jonadab to Amnon Why art thou being the Kings son lean 2 Sam. 13.4 Why do the children of God walk so pensively Are they not heirs of heaven perhaps they may meet with hard usage in the world but let them remember they are the seed-royal and are of the Family of God Suppose a man were in a strange Land and should meet there with unkind usage yet he rejoyceth that he is son and heir and hath a great Estate in his own Countrey So should the children of God comfort themselves with this though they are now in a strange Countrey yet they have a title to the Hierusalem above and though sin doth at present hang about them for they still have some relicks of their disease yet shortly they shall get rid of it at death they shall shake off this viper 8. And lastly Let us carry our selves as the children of God in holy longings and expectations Children are still longing to be at home 2 Cor. 5.2 We groan earnestly c. There is bread enough in our Fathers house how should we long for home death carries a childe of God to his Fathers house Saint Paul therefore desired to be dissolved 't is comfortable dying when by faith we can resign up our souls into our Fathers hands Luk. 23.46 Father into thy hands I commend my spirit MATTH 5.10 Blessed are they which are persecuted for righteousness sake for theirs is the Kingdome of heaven CHAP. XXI Concerning Persecution WE are now come to the last Beatitude Blessed are they which are persecuted c. Our Lord Christ would have us reckon the cost Luke 14.27 28. Which of you intending to build a Tower sitteth not down first and counteth the cost whether he have enough to finish it c. Religion will cost us the tears of Repentance and the blood of persecution but we see here a great encouragement that may keep us from fainting in the day of adversity for the present blessed for the future crowned The words fall into two general parts 1. The condition of the godly in this life They are persecuted 2. Their reward after this life Theirs is the Kingdom of heaven I shall speak chiefly of the first and wind in the other in the Applicatory Doctr. Doctr. The observation is that true godliness is usually attended with persecution Acts 14.22 We must through much tribulation enter into the Kingdom of God Acts 13.50 The Jewes stirred up the chief men of the City and raised persecution against Paul c. Luther makes it the very definition of a Christian Christianus quasi crucianus though Christ dyed to take away the Curse from us yet not to take away the Cross from us Those stones which are cut out for a Building are first under the Saw and Hammer to be hewed and squared the godly are called lively stones 1 Pet. 2.5 And they must be hewen and polished by the Persecutors hand that they may be fit for the heavenly building the Saints have no Charter of exemption from tryals though they be never so meek merciful pure in heart their piety will not shield them from sufferings they must hang their harp on the willows and take the Cross the way to heaven is via spinosa sanguinea though it be full of Roses in regard of the comforts of the Holy Ghost yet it is full of thorns in regard of persecutions Before Israel got to Canaan a Land flowing with milk and honey they must go through a Wilderness of serpents and a red Sea So the children of God in their passage to the holy Land must meet with fiery Serpents and a red Sea of persecution It is a saying of Ambrose there is no Abel but hath his Cain Saint Paul fought with Beasts at Ephesus 1 Cor. 15.32 Set it down as a Maxim if you will follow Christ you must see the Swords and Staves put the Cross in your Creed For the amplification of this there are several things we are to take cognizance of 1. What is meant by persecution 2. The several kinds of persecution 3. Why there must be persecution 4. The chief persecutions are raised against the Ministers of Christ 5. What that persecution is which makes a man blessed SECT 1. Shewing what is meant by persecution 1. WHAT is meant by persecution the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persecute signifies to vex and molest sometimes to prosecute another to arraign him at the Bar and to pursue him to the death a persecutor is a pricking bryar * Ezek. 28.24 therefore the Church is described to be a Lilly among thorns Cant. 2.2 SECT 2. Setting forth the several kinds of persecution 2. WHAT are the several kinds of persecution There is a two-fold persecution A persecution of the hand A persecution of the tongue 1. A persecution of the hand Acts 7.52 Which of the Prophets have not your fathers persecuted Rom. 8.36 For thy sake are we killed all the day long Gal. 4.29 This I call a bloody persecution when the people of God are prosecuted with fire and sword So we read of the ten persecutions in the time of Nero Domitian Trajan c. And the Marian persecution England for five years drank a Cup of blood and lately Piedmont and the confines of Bohemia have been scourged to death with the Rod of the Persecutor Gods Church hath alwayes like Abrahams Ram been tyed in a Bush of thorns 2. The persecution of the tongue which is two-fold 1. Reviling this few think of or lay to heart but it is called in the Text persecution when men shall revile and persecute you this is tongue-persecution Psal 55.21 His words were drawn swords You may kill a man as well in his name as in his person a good name is as precious oyntment Eccles 7.21 A good conscience and a good name is like a gold Ring set with a rich Diamond Now to smite another in his name is by our Saviour called persecution Thus the Primitive Christians endured the persecution of the tongue Hebr. 11.36 They had trial of cruel mockings David was the song of the Drunkards Psal 69.12 They would sit on their Ale-bench and jeer at him how frequently do the wicked cast out the Squibs of reproach at Gods children These are the holy ones little do they think what they do they are now doing Cains work and Julians they are persecuting 2. Slandering so it is in the Text When they shall persecute you and say all manner of evil against you falsly Slandering is tongue-persecution thus Saint Paul was slandered in his Doctrine it was reported he should preach Men might do evil that good might come of it Rom. 3.8 Thus Christ who did cast out Divels was charged to have a Divel John 8.48 The Primitive Christians were falsly accused for killing their children and
were requisite as none but Christ could give 3. Christ came as a Physitian out of the sweetness of his Nature he is like the good Samaritan who had compassion on the wounded man Luke 10.33 A Physitian may come to the Patient only for gain not so much to help the Patient as to help himself but Christ came purely out of sympathy there was nothing in us to tempt Christ to heal us for we had no desire of a Physitian nor had we any thing to give our Physitian as sin made us sick so it made us poor so that Christ came as a Physitian not out of hope to receive any thing from us but was prompted to it out of his own goodness Hos 14.4 I will heal their back-slidings I will love them Love set Christ awork not only his Fathers Commission but his own Compassion moved him to his spiritual Physick and Chyrurgery King David banished the blinde and lame out of the City 2 Sam. 5.8 Christ comes to the blinde and lame and cures them it is the sounding of his bowels that causeth the healing under his wings 3. The third particular is That Christ is the Only Physitian Acts 4.12 Neither is there salvation in any other c. There 's no other Physitian besides Verinus Non plures medici sed satis unus erit The Papists would have other healers besides Christ they would make Angels their Physitians all the Angels in heaven cannot heal one sick soul indeed they are described by their wings Isa 6.2 but they have no healing under their wings Papists would heal themselves by their own merits Adam did eat that Apple which made him and his posterity sick but he could not finde any herb in Paradise to cure him our merits are rather damning than healing to make use of other Physitians and medicines is as if the Israelites in contempt of that brazen Serpent which Moses set up had erected other brazen Serpents O let us take heed of that turba medicorum Indeed in bodily sickness it is lawful to multiply Physitians when the Patient hath advised with one Physitian he desires to have others joyned with him but the sick soul if it joyns any other Physitian with Christ it surely dies 4. How Christ heals his Patients Answ There are foure things in Christ that are healing 1. His Word is healing Psal 107.20 He sent his Word and healed them His Word in the mouth of his Ministers is healing when the Spirit is wounded in desertion Christ doth create the lips that speak peace Isa 57.19 The Word written is a Myrothecium or Repository in which God hath laid up Soveraign oyles and balsomes to recover sick souls and the Word preached is the pouring out of these oyles and applying them to the sick Patient He sent his Word and healed them We look upon the Word as a weak thing What is the breath of a man to save a soul but the power of the Lord is present to heal Luke 5.17 Christ makes use of his Word as an healing medicine the Receits which his Ministers prescribe he himself applies he makes his Word convincing converting comforting Caution Not that the Word heals all to some it is not an healing but a killing Word 2 Cor. 2.16 To the one we are a savour of death unto death Some dye of their disease two sorts of Patients dye 1. Such as sin presumptuously though they know a thing to be sin yet they will do it Job 24.13 They are of those that rebel against the light this is dangerous * Num. 15 30. David prays Psal 19. Keep back thy servant from presumptuous sins 2. Such as sin maliciously when the disease comes to this head the Patient will dye Hebr. 10.29 But to them who belong to the election of grace the Word is the healing medicine Christ useth He sent his Word and healed them 2. Christs wounds are healing Isa 55.3 With his stripes we are healed Christ made a medicine of his own body and blood the Physitian dyed to cure the Patient * Ille Colaphizatus lauceatus spinis corenatus in cruce suspensus ut per ejus mortem nobis medelam pararet Aug. in Evang. Joh. The Pelican when her young ones are bitten by Serpents feeds them with her own blood to recover them Thus when we were bitten by the old Serpent then Jesus Christ prescribes a Receit of his own blood to heal and restore us Sanguis Christi salus Christiani * Corpus Christi est aegris medicina languorem sanans sanitatem servans Bern. The blood of Christ being the blood of him who was God as well as man had infinite merit to appease God and infinite vertue to heal us This this is the balme of Gilead that recovers a soul which is sick even to death Balm as Naturalists say is a juyce which a little shrub being cut with glass doth weep out This was anciently of very precious esteem the favour of it was odoriferous the vertue of it Soveraign it would cure ulcers and the stinging of Serpents * Pliny This balm may be an emblem of Christs blood it hath a most Soveraign vertue in it it heals the ulcer of sin the stinging of tentation it merits for us justification Rom. 5.9 O how precious is this balm of Gilead by this blood we enter into heaven 3. Christs Spirit is healing the blood of Christ heals the guilt of sin the Spirit of Christ heals the pollution of sin the Spirit is compared to oyle it is call'd the anointing of the Spirit Isa 61. to shew the healing vertue of the Spirit oyle is healing Christ by his Spirit heals the rebellion of the will the stone of the heart though sin be not removed it is subdued 4. Christs rod is healing Isa 27.9 Christ never wounds but to heal the rod of affliction is to recover the sick Patient * Unguento utitur medicus item ferro igue Bern. Davids bones were broken that his soul might be healed God useth affliction as the Chyrurgion doth his Launce to let out the venome and corruption of the soul and make way for a cure Quest But if Christ be a Physitian Quest why are not all healed Answ 1. Because all do not know they are sick they Answ 1 see not the sores and ulcers of their souls and will Christ cure them who see no need of him many ignorant people thank God they have good hearts but that heart can no more be good which wants grace than that body can be found which wants health 2. All are not healed because they love their sickness Answ 2 Psal 52.3 Thou lovest evil many men hug their disease Augustine saith before his conversion he prayed against sin but his heart whispered Non adhuc Domine Not yet Lord he was loth to leave his sin too soon how many love their disease better than their Physitian while sin is loved Christs medicines are loathed 3. All are not
obedience The Saints renowned of old have ever received their commendations and titles of honour from their obedience Moses a man mighty in words and deeds Acts. 7.22 Cornelius a man fearing God giving much alms When Christ pronounceth the sentence of absolution see how it runs Come ye blessed of my Father inherit the Kingdom for I was an hungred and ye gave me meat thirsty and ye gave me drink Matth. 25.34 35. Christ is not said at the last day to reward men according to their knowledge but their deeds Behold I come quickly and my reward is with me to give every man according as his works shall be Rev. 22.12 So then if the Scripture that Mercurial rod points out no other way to happiness but practice then it is in vain to expect it any way else 2. It appears by Reason happiness is not attainable but in the use of means now the use of means implies practice Salvation must not only be sought out by knowledge but wrought out by practice Phil. 2.12 There can be no Crown without running no recompence without diligence If happiness comes only in the use of means then it is neither imaginable or feasible without practice Use 1 1. If it be only the doing part of Religion makes men happy Reproof Then it sharply reproves them who know much yet do nothing they talk of God but do not walk with God men are all for knowledge because it is counted an Oâ—nament they would be stuck with this gay flower but one leaf of the tree of life is worthy all the tree of knowledg T is better to practice one truth then to know all herein most Christians are defective they have with Rachel good eyes but they are barren Mephibosheth caught a fall and became lame 2 Sam. 4.4 Since Adams fall men are lame on their feet they walk not in the wayes of obedience Men know coveteousness is a sin The Greek word for coveteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immoderate desire of getting * Ex vi nominis significat studium semper plus habendi Ger. like Midas who desired every thing he touched might be turned to gold the several species of sin grow upon this root of coveteousness 2 Tim. 3.2 Yet men live in this sin and nothing can cure them of this dry dropsie Amos 2.7 that pant after the dust of the earth Men know swearing is a sin for this the land mourns Jer. 23.10 Sinners let their oaths flie and God sends a flying roul against them Zach. 5.2 3. Yet they will not leave this sin They know drunkenness to be a sin there is death in the Cup yet the drunkard will drink it off Men know uncleanness to be a sin Exod. 20.14 it wasts their strength blots their name wounds their conscience wronges their posteritie damnes their souls Rev. 22.15 yet they will follow this sin and burn in lust though they burn in hell Transiens est quod delectat aeternum quod cruciat Men know they should be winged with activity in the duties of religion but they can be content to let these duties alone They know they should mortify the flesh pray in their families be just in their dealing give alms to the poor but if there were no other Bible to teach us these things than the lives of most we should not know there were any such duties Commanded For the most part men are no changlings what they were twenty thirty years ago they are the same still as proud and unreformed as ever The best Tooles have been either broke or worn out upon their rockie hearts yet they are as unhewn and unpolished as ever The Bellows are burnt the lungs of Gods Ministers are wasted yet how much reprobate silver remaines still in many of our Congregations If none are happy but doers of the word how few will be saved But why do so few come up to the Practical part of religion Surely it is 1. for want of deep humiliation he that hath the spirit of bondage let loose upon him apprehends himself as it were in the Forlorne-hope he sees the sea of his sins before him ready to swallow him up and the justice of God behind pursuing and ready to overtake him he cries out as St. Paul Act. 9.6 Lord what wilt thou have me do Wilt thou have me repent believe I stand ready prest to what ever service thou Commandest the humbled sinner doth not dispute but obey The seed that had not depth of earth withered and came to nothing Math. 13.5 6. The reason men do not bring forth the fruits of obedience is because they have not depth of earth they were never yet deeply humbled for sin A proud man will never obey instead of trampling his sins under his feet he tramples Gods Laws under his feet Jer. 43.3 4. He who stoops in humility is the likeliest to put his neck under Christs yoak he that sees himself within an inch of hell asks the Jailors question What must I do to be saved Act. 16.30 What will not a condemned man do for a pardon 2. Want of Practice is for want of faith Isa 53.1 Who hath believed our report This makes Sermons to be like showres of raine falling upon a rock they neither mollifie nor fructifie because men are in part infidels they had rather dispute then believe such as live Scepticks die Atheists Did men believe sin were so bitter that wrath and hell followed it would they take this serpent into their bosom Did they believe there were a beautie in holiness did they believe godliness were gain that there were joy in the way and heaven at the end would they not turn their feet into the way Men have some slight transient thoughts of these things but their judgments are not fully convinced nor their conscience fully captivated into the belief of them This this is Satans master-piece his draw-net by which he drags millions to hell by keeping them in infidelitie he knows if he can but keep them from the belief of the truth he is sure to keep them from the practice of it 3. Mens backwardness to Practice is from the difficultie of the practical part of religion it is easie to hear a truth to give some assent to commend it to make a profession of it but to digest a truth into practice this is hard and men are overgrown with sloth they are loth to put themselves to too much trouble Prov. 19.15 Can men dig for gold and not for the Pearl of price Can they take pains in the pursuing of their sins and will they be at no paines for the saving of their souls I dare be bold to say It costs many a sinner more sweat and labour in toyling about his lusts then it costs a Saint in serving his God * Impij quare strenuè serviunt diabole Cypr. 4. The World comes between and hinders The thorns choak the seed of the Word Men practice so much in the world