Christian Why art thou troubled for wanting that which a reprobate have when thou hast that which the glorified Saints have Thou hast Christ with all his Perquisites and Royalties Suppose a father should deny his son furniture for his house but should settle all his Land upon him had he any cause to complain If God denies thee a little furniture in the world but in the mean time settles his Land upon thee he gives thee the field wherein the pearle of price is hid hast thou any cause to repine A Christian that wants necessaries yet having Christ he hath the one thing needful Col. 2.10 Ye are compleat in him what compleat in Christ and not content with Christ Luther saith the Sea of Gods mercy should swallow up our particular afflictions surely this Sea of Gods love in giving us Christ should drown all our complaints and grievances let the Christian take the Harp and the Viol and bless God Branch 6 6. If Christ be all see the deplorable condition of a Christless person he is poor he is worth nothing Rev. 3.17 Thou art wretched and miserable and poor c. The sadness of a man that wants Christ will appear in these seven particulars 1. He hath no justification what a glorious thing is it when a poor sinner is absolved from guilt and is declared to be rectus in curia but this priviledge flows from Christ all pardons are sealed in his blood Acts 13.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By him all that believe are justified So then he who is out of Christ is unjustified the reaâ— us or guilt of sin cleaves to him he must be responsible to justice in his own person and the curse stands in full force against the sinner 2. He that wants Christ wants the beauty of holiness Jesus Christ is a living spring of grace John 1.14 Full of grace and truth Now a Christless person is a graceless peâ—son he hath not one shred of holiness The siens must first be engrafted into the stock before it can receive sap and influence from the root we must first be engrafted into Christ before we can of his fulness receive grace for grace John 1.16 A man out of Christ is red with guilt and black with filth he is an unhallowed person and dying in that condition is rendred uncapable of seeing God Hebr. 12.14 3. He that wants Christ hath no true Nobility it is through Christ that we are akin to God of the blood-royal of heaven it is through Christ that God is not ashamed to be called our God Hebr. 11.16 But out of Christ we are looked upon as ignoble persons the Traytors blood runs in our veins a man out of Christ is base-born whoever is his natural father the Divel is his spiritual father John 4.48 4. He that wants Christ wants his freedom nihil durius servitute John 8.36 If the Son make you free you shall be free indeed A man out of Christ is a slave when he sins most freely 5. He that wants Christ hath no ability for service he is as Sampson when his lock was cut his strength is gone from him he wants a vital principle he cannot walk with God he is like a dead member in the body that hath neither strength nor motion John 15.5 Without me ye can do nothing The Organs will make no sound unless you blow in them so unless Christ by his spirit breath in the soul it cannot make any harmony or put forth strength to any holy action 6. He that wants Christ hath no consolation Christ is called the consolation of Israel Luk. 2.25 A Christless soul is a comfortless soul how can such a 〈◊〉 have comfort when he comes to dye he is in debt and hath no surety his wounds bleed and he hath no Physitian he sees the fire of Gods wrath approaching and hath no screen to keep it off he is like a ship in a tempest sickness begins to make a tempest in his body and sin to make a tempest in his conscience and he hath nowhere to put in for harbour oh the terror and anguish of such a man at the houre of death Isaiah 13.8 Their faces shall be as flames an elegant expression the meaning is such fear and horror shall seize upon sinners in the evil day that their countenances shall change and be as pale as a flame what are all the comforts of the world to a dying sinner he looks upon his friends but they cannot comfort him bring him his bags of gold and silver they are as smoak to sore eyes it grieves him to part with them bring him Musick what comfort is the Harp and Viol to a condemned man There are in Spain Tarantula's venemous spiders and those who are stung with them are almost dead and are cured with Musick * Tarantula icti tibiis aut tympanis curantur but those that dye without Christ who is the consolation of Israel are in such hellish pangs and agonies that no Musick is able to cure them 7. He that wants Christ hath no salvation Eph. 5.23 He is the Saviour of the body he saves none but them who are members of his body mystical a strong Scripture against the doctrine of universal redemption Christ leaped into the Sea of his Fathers wrath only to save his Spouse from drowning he is the Saviour of the body so that those who dye out of Christ are cut off from all hopes of salvation Use 2 2. It reproves them who busie themselves about other things with a neglect of Christ Reproof magno conatu nihil agunt Isa 55.2 Wherefore do you spend money for that which is not bread and your labour for that which satisfieth not If you get all the world you are but golden beggars without Christ The Physitian finds out noxious diseases but is ignorant of soul-diseases and while he gets Receits to cure others he neglects the receit of Christs blood to cure himself The Lawyer while he clears other mens titles to their Land he himself wants a title to Christ The Tradesman is busied in buying and selling but neglects to trade for the pearle of price like Israel who went up and down to gather straw or like the load-stone that draws iron to it but refuseth gold These who so mind the world as to neglect Christ their work is but spider-spider-work Hab. 2.13 Is it not of the Lord of Hosts that the people shall labour in the fire and weary themselves for very vanity 1. If Christ be all then set an high valuation upon Use 3 Jesus Christ 1 Pet. 2.7 Exhort To you that believe he is precious If there were a jewel which contained in it Branch 1 the worth of all jewels would you not prize that such a jewel is Christ so precious is he that Saint Paul counted all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung that he might win Christ Phil. 3.8 Oh that I could raise the appretiation of Jesus Christ prize Christ above
an infinite mercy is it for a man to be made sensible of sin and seeing himself sick to cry out with David 2 Sam. 12.13 I have sinned against the Lord. Were it not a mercy for a person that is distracted to be restored to the use of his reason so for him that is spiritually distempered and in a lethargy to come to himself and see both his wound and his remedy Till the sinner be made sensible of his disease the medicine of mercy doth not belong to him * Non moris â—â—t membrum non percussum plaugere nondum suscepto ictu admovere manum fovere unguento ubi non dolet emplastrum adhibere ubi caesura non ost Bâ—rn in Apologeâ— Branch 6 6. If sin be a soul-sicknesse then labour to get this disease healed if a man had a disease in his body a Pluâ—iâ—ie or Cancer he would use all means for a cure the woman in the Gospel who had a bloody issue spent her whole estate upon the Physitians Luke 8.43 Be more earnest to have thy soul cured than thy body Make Davids prayer Psal 41.4 Heal my soul for I have sinned Hast thou a consumptive body rather pray to God to heal the Consumption in thy soul go to God first for the cure of thy soul James 5.14 Is any sick among you let him call for the Elders of the Church and let them pray over him The Apostle doth not say Let him call for the Physitian but the Elders that is the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians are to be consulted in their due place but not in the first place Most men send first for the Physitian and then for the Minister which shews they are more desirous and careful for the recovery of their bodies than their souls but if soul-diseases are more dangerous and deadly then we should prefer the spiritual cure before the bodily heal my soul for I have sinned let us consider 1. Till we are cured we are not fit to do God any service A sick man cannot work while the disease of sin is violent we are not fit for any heavenly employment we can neither work so God Operaâ—to animi secundum virtutem nor work out our own salvation The Philosopher defines happiness the operation of the minde about vertue To be working for God is both the end of our life and the perfection Would we be active in our Sphere let us labour to have our souls cured So long as we are diseased with sin we are lame and bed-rid we are unfit for work We read indeed of a sinners works but they are dead works Heb. 6.1 2. If we are not cured we are cursed if our disease abides on us the wrath of God abides on us Quest But how shall we get this disease of sin cured This brings to the second thing in the Text The healing Physitian The whole need not a Physitian Whence observe Doctr. 2. That Jesus Christ is a soul-physitian Doctr. 2 Ministers as was said before are Physitians whom Christ doth in his Name delegate and send abroad into the world He saith to the Apostles and in them to all his Ministers Lo I am with you to the end of the world Matth. 28.20 That is I am with you to assist and bless you and to make your Ministry healing but though Ministeâ—s are Physitians yet but under-physitians Jesus Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chief Physitian he it is that teacheth us all our Receits and goes forth with our labours else the physick we prescribe would never work all the Ministers under heaven would not do any cure without the help of this Great Physitian For the Amplification of this I shall shew 1. That Christ is a Physitian 2. Why he is a Physitian 3. That he is the only Physitian 4. How he heals his Patients 5. That he is the best Physitian 1. That Christ is a Physitian it is one of his titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15.26 I am the Lord that healeth thee He is a Physitian for the body he anointed the blinde cleansed the Lepers healed the sick raised the dead Matth. 8.16 He it is that puts vertue into physick and makes it healing and he is a Physitian for the soul Psal 147.3 He healeth the broken in heart We are all as so many impotent diseased persons one man hath a Feaver another hath a dead Palsie another hath a bloody issue he is under the power of some hereditary corruption now Christ is a soul-physitian he healeth these diseases * Medicus aegrotis Jesus Bern. therefore in Scripture the Lord Jesus to set forth his healing vertue is resembled 1. By the Brazen Serpent Numb 21.9 Those who were stung were cured by looking on the Brazen Serpent so when the soul is stung by the old Serpent it is cured by that healing under Christs wings 2. Christ is resembled by the good Samaritan Luke 10.33 34. A certain man went down from Jerusalem to Jericho and fell among Thieves which stripped him of his rayment and wounded him and departed leaving him half dead but a certain Samaritan as he journyed came where he was and when he saw him he had compassion on him and went to him and bound up his wounds pouring in wine and oyle c. We have wounded our selves by sin and the wound had been incurable had not Christ that good Samaritan poured in wine and oyle 3. Christ as a Physitian is resembled by the Trees of the Sanctuary Ezek. 47.12 The fruit thereof shall be for meat and the leaf thereof shall be for medicine Thus the Lord Jesus that Tree of life in Paradise hath a sanative vertue he heals our pride unbelief c. As he feeds our graces so he heals our corruptions 2. Why Christ is a Physitian 1. In regard of his Call God the Father called him to practice Physick he anointed him to the work of healing Luke 4.18 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel he hath sent me to heal the broken-hearted Christ came into the world as into an Hospital to heal sin-sick souls this though it were a glorious work yet Christ would not undertake it till he was commissionated by his father The Spirit of the Lord is upon me he hath sent me Christ was anointed and appointed to the work of a Physitian this was for our imitation we are not to meddle in any matters without a call that is acting out of our sphere 2. Jesus Christ undertook this healing work because of that need we were in of a Physitian Christ came to be our Physitian not because we deserved him but because we needed him not our merit but our misery drew Christ from heaven had not he come we must of necessity have perished and dyed of our wounds our disease was not ordinary it had seized on every part it made us not only sick but dead and such Receits
winds in a Voyage as the spiritual Pilots of Gods Church do when they are transporting souls to heaven 1. Some hearers have bad memories Jam. 1.25 Their memories are like leaking Vessels all the precious wine of holy Doctrine that is poured in runs out presently Ministers cannot by study find a truth so fast as others can lose it if the meat doth not stay in the stomack it can never breed good blood if a truth delivered doth not stay in the memory we can never be as the Apostle saith Nourished up in the words of faith 1 Tim. 4.6 How often doth the Divel that Fowle of the Aire pick up the good seed that is sown * Verbum Dei suffurante Diabolo memoriâ excidit If Thieves steal away peoples money they tell every one and make their complaint they have been Robbed but there is a worse Thief they are not aware of How many Sermons hath the Devil stollen from them how many truths have they been robbed of which might have been so many death-bed cordials now if the Word preached slides so fast out of the memory Ministers had need the oftner go up the preaching Mount that at last some truth may abide and be as a nail fastened by the Masters of Assemblies 2. The Ears of many of our hearers are stop't with earth I mean the cares of the world that the Word preached will not enter according to that in the Parable Hearing they hear not Matth. 13.13 We read of Saul his eyes were open yet he saw no man Acts 9.8 A strange Paradox and is it not as strange that mens ears should be open yet in hearing hear not * Fanus pecuniae funus anima They mind not what is said Ezek. 33.31 They sit before thee as my people sitteth but their heart goeth after their covetousness Many sit and stare the Minister in the face yet scarce know a word he saith they are thinking of their wares and drugs and are often casting up accounts in the Church If a man be in a Mill though you speak never so loud to him he doth not hear you for the noise of the Mill. We preach to men about matters of salvation but the Mill of worldly business makes such a noise that they cannot hear in hearing they hear not It being thus Ministers who are called sons of thunder had need often ascend the Mount and lift up their voice like a Trumpet * 〈◊〉 58.1 that the deaf ear may be seringed and unstopped and may hear what the Spirit saith to the Churches Revel 2.7 3. Others as they have earth in their ears so they have a stone in their hearts Zach. 7.12 They made their hearts as an Adamant stone lest they should hear the Law The Ministers of Christ therefore must be frequently brandishing the Sword of the Spirit and striking at mens sins that if possible they may at last pierce the heart of stone When the earth is scorch'd with the Sun it is so hard and crusted together that a showre of rain wil not soften it there must be showre after showre before it will be either moist or fertil such an hardned piece is the heart of man naturally it is so stiffned with the scorchings of lust that there must be Precept upon precept Isa 28.10 Our Doctrine must distill as the dew as the small rain on the tender herb and the showers upon the grass Deut. 32.2 6. Christs Ministers according to the example of their Lord and Master should take all occasions of doing good not only in regard of Gods Glory but their own Comfort What triumph is it and cause of gladness when a Minister can say on his death-bed Lord I have done the work which thou gavest me to do I have been trading for souls When a Minister comes to the Mount of glory the heavenly Mount it will be a great comfort to him that he hath been so often upon the preaching Mount. Certainly if the Angels in heaven rejoyce at the conversion of a sinner Luk. 15. how shall that Minister rejoyce in heaven over every soul that he hath been instrumental to convert every convert gained as it shall adde a member to Christs body so a jewel to a Ministers Crown Dan. 12.3 They that are wise or as the Original carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are Teachers shall shine not as Lamps or Tapers but as Stars fulgebunt sicut Stellae not as Planets but fixed Stars in the firmament of glory for ever And though Israel be not gathered yet shall Gods Ministers be glorious in the eyes of the Lord Isa 49.5 God will reward them not according to their success but their diligence * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost When they are a savour of death to men yet they are a sweet savour to God In an Orchard the Labourer that Fells a Tree is rewarded as well as he that Plants a Tree the Chyrurgions Bill is paid though the Patient dye SECT 1. Use 1 First LET me crave liberty to speak a word to the Elisha's my Reverend and Honoured Brethren in the Ministry You are engaged in a glorious service God hath put great Renown upon you he hath entrusted you with two the most precious jewels his TRUTHS and the SOULS of his people never was this honour confer'd upon any Angel to convert souls What Princely Dignity can parallel this The Pulpit is higher than the Throne for a truly constituted Minister represents no less than God himself 2 Cor. 5.20 As though God did beseech you by us we pray you in Christs stead be ye reconciled to God Give me leave to say as the Apostle Rom. 11.13 I magnifie my Office Whatever our Persons are the Office is Sacred The Ministry is the most honourable imployment in the World Jesus Christ hath graced this calling by his entring into it other men work in their Trade Ministers work with God 1 Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are labourers together with God O high honour God and his Ministers have one and the same work they both negotiate about souls Let the sons of the Prophets wear this as their Crown and Diadem but while I tell you of your Dignity do not forget your Duty Imitate this blessed pattern in the Text the Lord Jesus who seeing be multitudes he went up and taught He took all occasions of preaching sometimes he taught in the Temple Mark 14.49 sometimes in a Ship Mark 4.1 and here upon the Mount his lips were a Tree of life that fed many How often did he neglect his food that he might feast others with his Doctrine Let all the Ministers of Christ tread in his steps make Christ not only your Saviour but your Samplar suffer no opportunities to slip wherein you may be helpful to the souls of others be not content to go to heaven your selves but be as the Primum Mobile which draws other orbs along with it be such shining Lamps that
you may light others to heaven with you I will conclude with that of the Apostle 1 Cor. 15.58 Therefore my Beloved Brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. SECT 2. Secondly LET me turn my self to the Flock of God Use 2 If Ministers must take all opportunities Branch 1 to preach you must take all opportunities to hear If there were twice or thrice a week a certain sum of money to be distributed to all comers then people would resort thither now think thus with your selves when the Word of God is preached the bread of life is distributed which is more precious than thousands of gold and silver Psal 119.72 In the Word preached heaven and salvation is offered to you in this Field the Pearl of price is hid How should you flock like Doves to the windows of the Sanctuary Isa 60.8 We read the gate of the Temple was called beautiful Acts 3.2 The gate of Gods house is the beautiful gate lye at these posts of wisdomes doores Prov. 8.34 Branch 2 2. Not only hear the Word preached but encourage those Ministers who do preach 1. By liberal maintaining of them Though I hope all who have Gods Urim and Thummim written upon them can say as the Apostle 2 Cor. 12.14 I seek not yours but you yet that Scripture is still Canonical 1 Cor. 9.14 So hath the Lord ordained that they which preach the Gospel should live of the Gospel Are not labourers in a Vineyard maintained by their labours saith Peter Martyr And the Apostle puts the question Who plants a Vineyard and eateth not the fruit of it 1 Cor. 9.7 Hypocrites love a cheap Religion they like a Gospel that will put them to no charges they are content so they may have golden bags to have woodden priests How many by saving their purses have lost their souls Julian the Apostate robbed the Ministers pretending conscience I need not tell you how vengeance pursued him Is it not pity the fire on Gods Altar should go out for want of pouring on a little golden oyle David would not offer that to God which cost him nothing 2 Sam. 24.24 2. Encourage Gods Ministers by your fruitfulnesse under their labours when Ministers are upon the Mount let them not be upon the Rocks What cost hath God laid out upon this City never I believe since the Apostles times was there a more learned orthodox powerful Ministry than now Gods Ministers are called Stars Rev. 1.20 In this City every morning a Star appears besides the bright constellation on the Lords day Oh you that feed in the greene pastures of Ordinances be fat and fertil you that are planted in the Courts of God flourish in the Courts of God Psalm 92.13 How sad will it be with a people that shall go laden to Hell with Gospel-blessings The best way to encourage your Ministers is to let them see the travel of their souls in your new birth It is a great comfort when a Minister doth not only woe souls but win souls Prov. 11.30 He that winneth souls is wise This is a Ministers glory 1 Thes 2.19 For what is our joy or crown of rejoycing are not even ye A successeful Preacher wears two crowns a Crown of righteousnesse in heaven and a Crown of rejoycing here upon earth Are not ye our Crown 3. Encourage your Ministers by praying for them Branch 3 Their work is great it is a work will take up their head and heart and all little enough it is a work fitter for Angels * Opus Angelicis humeris formidaudum Erasm than men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is sufficient for these things 1 Cor. 2.16 Oh pray for them Christ indeed when he ascended the Mount and was to preach needed none of the peoples prayers for him He had a sufficient stock by him the Divine nature to supply him but all his under-officers in the Ministry need prayer If Saint Paul who abounded in the graces of the Spirit and super-natural revelations did beg prayer 1 Thes 5.25 then surely other Ministers need prayer who pretend not to any such revelations And pray for your Ministers 1. That God will direct them what to preach that he will cut out their work for them Jonah 3.2 Go preach the preaching that I bid thee It is a great matter to preach suitable truths these are acceptable words Eccles 12.10 2. Pray that God will go forth with their labours for else they toyle and catch nothing Gods Spirit must fill the sails of our ministry * Cathedram habet in caelo qui corda docet in terra Austin It is not the hand that scatters the seed which makes it spring up but the dewes and influences of heaven So it is not our preaching but the Divine influence of the Spirit that makes grace grow in mens hearts We are but Pipes and Organs it is Gods Spirit blowing in us that makes the Preaching of the Word by a Divine Enchantment allure souls to Christ Ministers are but Stars to light you to Christ the Spirit is the load-stone to draw you All the good done by our Ministry is per virtutem efficaciam Domini * Bucer Oh then pray for us that God will make his work prosper in our hands this may be one Reason why the Word preached doth profit no more because people pray no more perhaps you complain the Tool is dull the Minister is dead and cold you should have whetted and sharpned him by your prayer if you would have the door of a blessing opened to you through our Ministry you must unlock it by the key of prayer CHAP. II. Shewing that there is a Blessedness in Reversion Matth. 5.3 Blessed are the Poor in Spirit 4. The Sermon HAving done with the occasion I come now Fourthly to the Sermon it self Blessed are the Poor in Spirit Christ doth not begin his Sermon on the Mount as the Law was delivered on the Mount Mandatis Minis with commands and threatnings the Trumpet sounding the Fire flaming the Earth quaking and the hearts of the Israelites too for fear but our Saviour whose lips dropped as the honey-comb begins Promissis Illectamentis with Promises and Blessings So sweet and ravishing was the Doctrine of this heavenly Orpheus that like Musick it was able to charme the most savage natures yea to draw hearts of stone to him To begin then with this first word Blessed If there be any blessedness in knowledge it must needs be in the knowledge of blessedness For the Illustration of this I shall lay down two Aphorisms or Conclusions 1. That there is a blessedness in Reversion 2. That the godly are in some sense already blessed 1. That there is a blessedness in Reversion The people of God meet with many knotty difficulties and sinking discouragements in the way of Religion their march is not only tedious but
God giveth him not power to eat thereof Religion makes no man a Niggard though it teacheth prudence yet not sordidness 2. Who act below themselves as they are Christians while they sinfully comply and prostitute themselves to the humours of others a base kind of mettle that will take any stamp they will for a piece of silver part with the jewel of a good conscience they will be of the State-Religion they will dance to the Divels Pipe if their Superiour commands them These are Poor-spirited but not Poor in Spirit 4. I distinguish between Poor in an Evangelical sense and in a Popish sense the Papists give a wrong gloss upon the Text by Poor in spirit they understand those who renouncing their Estates vow a voluntary poverty living retiredly in their Monasteries * Monasteriis Caenobiiâ— Pauperes Bellarm. but Christ never meant these he doth not pronounce them blessed who make themselves poor leaving their Estates and their Callings but such as are Evangelically poor Well then what are we to understand by Poor in spirit the Greek word for Poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only taken in a strict sense for those who live upon Alms * Ad extremam inopiam reducti Beza quibus nihil superest but in a more large sense for those who are destitute as well of inward as outward comfort Poor in spirit then signifies those who are brought to the sense of their sins and seeing no goodness in themselves despair in themselves and sue wholly to the mercy of God in Christ * Qui serio cordis affectu pauperiem suam agnoscunt spem fiduciam in una miserecordia Dei propter Christum repositam habent Paraeus Poverty of spirit is a kind of self-annihilation such an expression I find in Calvin The poor in spirit saith he are they who see nothing in themselves but flie to mercy for Sanctuary such an one was the Publican Luk. 18.13 God be merciful to me a sinner of this temper was Saint Paul Phil. 3.9 That I may he found in Christ not having mine own righteousness these are the poor which are invited as Guests to Wisdoms Banquet Prov. 7.3 4. Here several Questions may be propounded 1. Why doth Christ here begin with poverty of spirit Quest 1 why is this put in the fore-front I answer Answ Christ doth it to shew that poverty of spirit is the very basis and foundation of all the other graces that follow * Totius a â—ificii fundamen Avendanus You may as well expect fruit to grow without a root as the other graces without this till a man be Poor in spirit he cannot mourn Poverty of spirit is like the fire under the Still which makes the water drop from the eyes when a man sees his own defects and deformities and looks upon himself as undone then he mourns after Christ the springs run in the vallies Psal 104.10 When the heart becomes a valley and lies low by poverty of spirit now the springs of holy mourning run there Till a man be Poor in spirit he cannot hunger and thirst after righteousness he must first be sensible of want before he can hunger therefore Christ begins with poverty of spirit because this ushers in all the rest Quest 2 2. The second Question is What is the difference between poverty of spirit and humility Answ These are so like that they have been taken one for the other Chrysostom by poverty of spirit understands humility * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc yet I think there is some difference they differ as the cause and the effect Tertullian saith none are poor in spirit but the humble * Nulli pauperes spiritu nisi hamiles Tert. he seems to make humility the cause of poverty of spirit I rather think poverty of spirit is the cause of humility for when a man sees his want of Christ and how he lives on the Alms of free-grace this makes him humble he that is sensible of his own vacuity and indigence with the Violet hangs down his head in humility humility is the sweet spice that grows from poverty of spirit Quest 3 3. What is the difference between poverty of spirit and self-denial I answer in some things they agree in some things they differ In some things they agree for the Poor in spirit is an absolute self-denier he renounceth all opinion of himself he acknowledgeth his dependance on Christ and free-grace but in some things they differ the self-denier parts with the world for Christ the poor in spirit parts with himself for Christ i. e. his own righteousness the poor in spirit sees himself nothing without Christ the self-denier will leave himself nothing for Christ And thus I have shewed what poverty of spirit is The words thus opened present us with this truth Doctr. That Christians must be poor in spirit or thus Doctr. Poverty of spirit is the jewel which Christians must wear As the best creature was made out of nothing namely light so when a man sees himself nothing out of this nothing God makes a most beautiful creature it is Gods usual method to make a man poor in spirit and then fill him with the graces of the Spirit as we deal with a Watch we take it first in pieces and then set all the wheels and pins in order So the Lord doth first take a man all in pieces shews him his undone condition and then sets him in frame The Reasons are 1. Till we are poor in spirit we are not capable of receiving Reason 1 grace he who is swell'd with an opinion of self-excellency and self-sufficiency is not fit for Christ he is full already intus existens prohibet extraneum if the hand be full of pebbles it cannot receive gold the glass is first emptied before you poure in wine God doth first empty a man of himself before he poures in the precious wine of his grace none but the poor in spirit are within Christs Commission Isa 61.1 The Spirit of the Lord God is upon me he hath sent me to bind up the broken-hearted that is such as are broken in the sense of their unworthiness 2. Till we are poor in spirit Christ is never precious Reason 2 before we see our own wants we never see Christs worth poverty of spirit is sal condimentum the sawce which makes Christ relish sweet to the soul mercy is most welcome to the poor in spirit he who sees himself clad in filthy rags Zach. 3.4 5. what will he give for change of rayment the righteousness of Christ what will he give to have the fair Mitre of salvation set upon his head when a man sees himself almost wounded to death how precious will the balm of Christs blood be to him when he sees himself deep in Arrears with God and is so far from paying the debt that he cannot sum up the debt how glad would he be of a surety the Pearle
lips drop hony his arms sweetly embrace them The Saints shall have a spring-tyde of joy and it shall never be low-water the Saints shall at that day put off their mourning and exchange their sables for white robes Then shall the winter be past the rain of tears be over and gone * Cant. 2.11 12. the flowers of joy shall appear and after the weeping of the Dove the time of the singing of birds shall come This is the great consolation the Jubily of the blessed which shall never expire in this life the people of God taste of joy but in heaven the full vessels shall be broach'd There is a river in the midst of the heavenly Paradise which hath a fountain to feed it Psal 36.8 9. The times we are cast into being for the present sad and cloudy it will not be amisse for the reviving the hearts of Gods people to speak a little of these comforts which God reserves in heaven for his mourners They shall be comforted The greatnesse of these celestial comforts is most fitly in Scripture expressed by the joy of a feast mourning shall be turned into feasting and it shall be a marriage-feast which is usually kept with the greatest solemnity Rev. 19.9 Blessed are they which are called into the marriage-supper of the Lamb. Bullinger and Gregory the great do understand this Supper of the Lamb to be meant of the Saints supping with Christ in heaven * Ibi gratia sine merito charitas fine modo Bernard Rev. 14.13 men after hard labour go to supper So when the Saints shall rest from their labours * Ibi gratia sine merito charitas fine modo Bernard Rev. 14.13 they shall sup with Christ in glory Now to speak something of the last great Supper It will be a great Supper 1. In regard of the Founder of this Feast God it is the Supper of a King therefore sumptuous and magnificent Psalm 95.3 The Lord is a great God and a great King above all gods Where should there be state and magnificence but in a Kings Court 2. It will be a great Supper in regard of the cheere and provision this exceeds all Hyperbolies What blessed fruit doth the tree of life in Paradise yield Rev. 2.7 Christ will lead his Spouse into the banquetting-house and feast her with those rare Viands and cause her to drink that spiced wine that heavenly Nectar and Ambrosia wherewith the Angelical powers are infinitely refreshed First Every dish served in at this heavenly Supper shall be sweet to our palate there is no dish here we do not love Christ will make such savory meat as he is sure his Spouse loves Secondly There shall be no want here there is no want at a Feast the various fulnesse in Christ will prevent a scarcity and it will be a fulnesse without surfeit because a fresh course will continually be served in Thirdly they who eate of this Supper shall never hunger more hunger is a sharp sawce the Lambs Supper shall not only satisfie hunger but prevent it Rev. 7.16 They shall hunger no more 3. It will be a great Supper in regard of the company invited Company adds to a Feast and is of it self sawce to sharpen and provoke the appetite Saints Angels Archangels will be at this Supper nay Christ himself will be both Founder and Guest the Scripture calls it an innumerable company * Cedit in solatium beatoram qui eo sanè laetiores quo plures sunt c. Heb. 12. and that which makes the society sweeter is that there shall be perfect love at this Feast The Motto shall be cor unum via una one heart and one way all the guests shall be linked together with the golden chain of charity 4. It will be a great supper in regard of the holy mirth Eccles 10.19 a feast is made for mirth at this supper there shall be joy and nothing but joy Psalm 16. ult There is no weeping at a feast O what triumph and acclamations will there be There are two things at this Supper of the Lamb will create joy and mirth 1. When the Saints shall think with themselves that they are kept from a worse supper The Devils have a supper such an one as it is a black banquet there are two dishes serv'd in weeping and gnashing of teeth every bit they eate makes their hearts ake who would deny them their dinner here who must have such a supper 2. It will be matter of joy at the Supper of the Lamb that the Master of the Feast bids all his guests welcome the Saints shall have the smiles of Gods face the kisses of his lips he will lead them into the wine-cellar and display the Banner of love over them The Saints shall be as ful of solace as sanctity What is a Feast without mirth worldly mirth is flashy empty this shall be infinitely delightful and ravishing 5. It will be a great supper for the musick This will be a marriage-supper and what better musick than the Bridegroomes voyce saying my Spouse my undefiled Take thy fill of love there will be the Angels Anthems * Ibi Angelorum Chori concinnut Aug. The Saints triumphs the Angels those trumpeters of heaven shall sound forth the excellencies of Jehovah and the Saints those noble Queristers shall take down their harps from the willows and joyne in consort with the Angels praysing and blessing God Rev. 15.2 3. I saw them that had gotten the victory over the Beast having the Harps of God and they sing the song of Moses and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints c. O the sweet harmony at this Feast it shall be Musick without discord 6. This Supper is great in regard of the place where it shall be celebrated in the Paradise of God Rev. 2.7 It is a stately Palace stately 1. For its scituation 't is in excelsis of a very great heighth Rev. 21.8 For its prospect all sparkling beauties are there concentred and the delight of the prospect is propriety that is the best prospect where a man can see furthest on his own ground 3. For its amplitude this Royal Feast shall be kept in a most spacious Room a Room infinitely greater than the whole firmament one Star whereof if we may believe Astronomers is bigger than the whole earth though there be such a multitude as no man can number of all Nations Kindreds People and Tongues Revel 7.9 yet the Table is long enough and the Room spatious enough for all the Guests Aulus Gellius in his 13th Book makes this to be one of those four things which are requisite to a Feast locus electus a fit place The Empyrean heaven bespangled with light arrayed with rich hangings embroydered with glory seated above all the visible orbs is the place of the Marriage-supper this doth infinitely transcend the
Tell them in what a sad condition they are in the gall of bitterness Shew them their danger they tread upon the banks of the bottomless pit if death gives them a jog they tumble in and we must dip our words in honey use all the mildness we can 2 Tim. 2.25 In meekness instructing c. Fire melts oyntment mollifies words of love may melt hard hearts into Repentance this is soul-mercy God made a Law Exod. 23.5 that whosoever did see his enemies Ass lying under a burden he should help him On which words saith Chrysostom We will help a Beast that is fallen under a burden and shall we not extend relief to those who are fallen under a worse burden of sin 3. Soul-mercy is in reproving refractory sinners there is a cruel mercy when we see men go on in sin and we let them alone and there is a merciful cruelty when we are sharp against mens sins and will not let them go to hell quietly Lev. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Fond pity is no better than cruelty Titus 1.13 Rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly the Chyrurgion cuts and lanceth the flesh but it is in order to a cure they are healing wounds so by a cutting reproof when we lance mens consciences and let out the blood of sin we exercise spiritual Chyrurgery this is shewing mercy Jude 23. Others save with fear pulling them out of the fire If a man were in the fire though you did hurt him a little in pulling him out he would be thankful and take it as a kindnesse Some men when we tell them of sin say O this is bitternesse no it is shewing mercy If a mans house were on fire and another should see it and not tell him of it for fear of waking him were not this cruelty when we see others sleeping the sleep of death and the fire of Gods wrath ready to burn about their ears and we are silent is not this to be accessory to their death 4. Soul-mercy is in praying for others This is like physick used in a desperate case and oft it recovers the sick patient James 5.16 The effectual fervent prayer of a righteous man avails much as it cures the sick body so the sin-sick soul There is a story of one who gave his soul to the Divel who was given in to the prayers of Luther When Eutychus fell down from an high loft and was taken up dead Paul fell on him * Affectus vehementia Beza that is he did effectually pray over him and he prayed him alive Acts 20.9 11. By sin the soul is fallen from an high loft viz. a state of innocency now fervent prayer oft-times fetcheth life in such a dead soul Use 1. See what a blessed work the work of the Ministry Use 1 is The preaching of the Word is nothing but shewing mercy to souls This is a mighty and glorious engine in the hand of the Lord of Hosts for the beating down of the Divels strong-holds The Ministry of the Word doth not only bring light with it but eye-salve anointing the eyes to see that light It is a sin-killing and a soul-quickning Ordinance it is the power of God to salvation What enemies are they to their own souls that oppugne the Ministry They say the people that live under the line curse the Sun and are glad when the sun sets because of its burning heat Foolish sinners curse the Sun-rising of the Ministry and are offended at the light of it because it comes near their sins and scorcheth their consciences though in the end it saves their souls Use 2 Use 2. It reproves them that have no mercy to souls Reproof 1. Evil Magistrates 2. Evil Ministers 1. Evil Magistrates who either take away the Key of knowledge * Luke 11.52 or give a Toleration to wickednesse suffering men to sinne by a Licence The meaning of Toleration is this if men will to hell none shall stop them Is not nature enough poyson'd Do not men sin fast enough but must they have such political engines as scrue them up higher in wickednesse Must they have such favourable gales from the breath of great ones as serve to carry them full sail to the Divel This is far from soul-mercy * Meminerit princeps non solum quantum sibi commissum sed quatenus permissum fit Cicero What an heavy reckoning will these Statists have in the day of the Lord 2. Evil Ministers 1. Such as have no bowels to the souls of their people They do not pity them pray for them they seek not them but theirs they preach not for love but lucre their care is more for Tythes than souls How can they be called spiritual fathers who are without bowels These are mercenarii not ministri 2. Such as feed not the souls of their people with solid truths When Christ sent out his Apostles he gave them their Text and tells them what they must preach Matth. 10.7 Preach saying the Kingdom of Heaven is at hand Upon which place saith Luther the Ministers of Christ must preach quae ad regnum coelorum conducant Things that pertaine to the Kingdom of God pardon of sin sanctification living by faith ne aliter ex ecclesiâ faciant politiam They are unmerciful to souls who instead of breaking the bread of life fill their peoples heads with very speculations and notions who rather tickle the fancy than touch the conscience and give precious souls rather musick than food 3. Such as darken knowledge with words and preach so as if they were speaking in an unknown tongue Some Ministers love to soar aloft like the Eagle and flie above their peoples capacities endeavouring rather to be admired than understood They are like some crabbed Authors which cannot be read without a Comment Indeed God calls his Ministers Ambassadors 2 Cor. 5.20 but they must not be like those Out-landish Ambassadors that cannot be understood without an Interpreter 'T is unmercifulnesse to souls to preach so as not to be understood Ministers should be Stars to give light not clouds to obscure the truth Saint Paul was learned yet plain Clearnesse and perspicuity is the grace of speech 'T is cruelty to souls when we go about to make easie things hard This many are guilty of in our age who go into the Pulpit only to tie knots and think it their glory to amuse the people this savours more of pride than mercifulnesse 4. Such as see others going on in sin but do not tell them of it When men declare their sin as Sodom it is the Ministers duty to lift up his voice like a trumpet and shew the house of Jacob their sin Isa 58.1 Zeal in the Ministry is as proper as fire on the Altar he who lets another sin and holds his peace is a man-slayer That Sentinel deserves death who sees the enemy
inutile pondus An unuseful person serves for nothing but to cumber the ground and because he is barren in figs he shall be fruitful in curses Hebr. 6.8 Arg. 2 2. By this we resemble God who is a God of mercy he is said to delight in mercy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mac. Micah 7.18 His mercies are over all his works Psal 145.9 He requites good for evil like the clouds which receive ill vapours from us but return them to us again in sweet showres There is not a creature lives but tastes of the mercies of God every Bird saith Ambrose doth in its kind sing Hymns of praise to God for his bounty but Men and Angels do in a more particular manner taste the cream and quintessence of Gods mercies 1. What temporal mercies have you received every time you draw your breath you suck in mercy every bit of bread you eat the hand of mercy carves it to you you never drink but in a golden Cup of mercy 2. What spiritual mercies hath God enriched some of you with pardoning adopting saving mercy The Picture of Gods mercy can never be drawn to the full you cannot take the breadth of his mercy for it is infinite nor the heighth of it for it reacheth above the clouds nor the length of it for it is from everlasting to everlasting Psal 103.17 The works of mercy are the glory of the God-head Moses prays Lord shew me thy glory Exod. 33.18 Saith God I will make all my goodness to pass before thee Ver. 19. God doth account himself most glorious in the shining Robes of his mercy now by works of mercy we resemble the God of mercy we are bid to draw our Lines according to this Copy Luke 6.36 Be you merciful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your Father also is merciful 3. Alms are a Sacrifice Hebr. 13.16 To do good Arg. 3 and to communicate forget not for with such Sacrifices God is well-pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you are distributing to the poor 't is as if you were praying as if you were worshipping God There are two sorts of Sacrifices Expiatory the Sacrifice of Christs blood and Gratulatory the Sacrifice of Alms. This saith holy Greenham is more acceptable to God than any other Sacrifice Acts 10.4 The Angel said to Cornelius thy Alms are come up for a memorial before God The backs of the poor are the Altar on which this Sacrifice is to be offered 4. We our selves live upon Alms other creatures do Arg. 4 liberally contribute to our necessities the Sun hath not its light for it self but for us it doth enrich us with its golden beams the Earth brings us a fruitful crop and to shew how joyful a mother she is in bringing forth the Psalmist saith the Vallies are covered with corn they shout for joy they also sing Psal 65.13 One creature gives us wool another oyle another silk we are fain to go a begging to the Creation Shall every creature be for the good of man and man only be for himself how absurd and irrational is this Arg. 5 5. We are to extend our liberality by vertue of a membership Isa 58.7 That thou hide not thy self from thy own flesh The poor are ex eodem luto they are fellow-members of the same body * Pars est propter totum The members do by a Law of equity and sympathy contribute one to another the eye conveys light to the body the heart blood the head spirits that is a dead member in the body which doth not communicate to the rest Thus it is in the body Politick let no man think it is too far below him to mind the wants and necessities of others it is pity but that hand should be cut off which disdains to pluck a thorn out of the foot It is spoken in the honour of that Renowned Princess the Emperess of Theodosius the great that she did her self visit the sick and prepare relief for them with her own Imperial hands Arg. 6 6. We are not Lords of an Estate but Stewards and how soon may we hear that Word Redde rationem Give an account of thy Stewardship for thou mayst be no longer Steward Luke 16.2 An Estate is a Talent to trade with it is as dangerous to hide our Talent * Defosso auro incubare dicitur qui pecuni am iâ—utilem detinet Grotius as to spend it Matth. 25.25 30. If the covetous man keep his gold too long it will begin to rust and the â—ust of it will witness against him Jam. 5.3 Arg. 7 7. The Examples of others who have been Renowned for acts of mercy and munificence 1. Our Lord Christ a great Example of charity he was not more full of merit than bounty Trajan the Emperour did rend off a piece of his own Robe to wrap his souldiers wounds Christ did more he rent his flesh he made a medicine of his body and blood to heal us Isa 53.5 by his stripes ye are healed Here was a pattern of charity without a parallel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Myssen 2. The Jews are noted in this kind 't is a Rabbinical observation that those who live devoutly among the Jews distribute a tenth part of their estate among the poor and they give so freely saith Philo the Jew as if by giving they hoped to receive some great gratuity Now if the Jews are so devoted to works of mercy who live without Priest without Temple without Messiah shall not we much more who professe our faith in the blessed Messiah 3. Let me tell you of Heathens I have read of Titus Vespasian he was so inured to works of mercy that remembring he had given nothing that day cried out diem perdidi I have lost a day 'T is reported of some of the Turks that they have servants whom they employ on purpose to enquire what poor they have and they send relief to them And the Turks have a saying in their Alcoran that if men knew what a blessed thing it were to distribute Alms rather than spare they would give some of their own flesh to relieve the poor And shall not a Christians Creed be better than a Turks Alcoran Let all this perswade to works of mercy Regia crede mihi res est succurrere lapsis When poor indigent creatures like Moses are laid in the arke of bulrushes weeping and ready to sink in the waters of affliction be as temporal Saviours to them and draw them out of the waters with a golden cord Let the brests of your mercy nurse the poor be like the trees of the Sanctuary * Ezek. 47.12 both for food and medicine †when distress'd and even starved souls are fainting let your costly ingredients revive and fetch spirits in them Let others see the coats and garments which you have made for the poor Acts 9.39 Arg. 8 8. The sin of unmercifulnesse 1. The unmercifull man is an unthankful man and what can
are still reaping you will never be able to Inne the whole Harvest let all this perswade rich men to honour the Lord with their substance SECT 9. Containing Directions in shewing mercy BEfore I conclude this Subject let me lay down some Rules briefly concerning works of mercy Rule 1 1. Charity must be free Deutr. 15.10 Thou shalt give and thy heart shall not be grieved c. that is thou shalt not be troubled at parting with thy money he that gives grievingly gives grudgingly it is not a gift but a tax charity must flow like spring-water * Non quaeritur quantum sed quo animo detur Ambr. the heart must be the Spring the hand the Pipe the poor the Cistern God loves a chearful giver Be not like the Crab which hath all the ver-juyce squeezed and pressed out You must not give to the poor as if you were delivering your purse on the High-way Charity without alacrity is rather a Fine than an Offering 't is rather doing of pennance than giving of alms charity must be like the myrrhe which drops from the Tree without cutting or forcing * Beneficium est magis affectu quam effectu Seneca Rule 2 2. We must give that which is our own Isa 58.7 To deal thy bread to the hungry it must be de tuo pane The word for alms in the Syriack signifies justice to shew that alms must be of that which is justly gotten the Scripture puts them together Micah 6.8 To do justice to love mercy we must not make ex Rapina Holocaustum a Sacrifice of Sacriledge * Qui male partâ— dispergit injustâ—â— ejus manet in saecu lum Muscul Isa 61.8 For I the Lord love judgement I hate robbery for burnt-offering He that shall build an Almes-house or Hospital with goods ill gotten displays the Ensign of his pride and sets up the Monument of his shame Rule 3 3. Do all in Christ and for Christ 1. Do all in Christ labour that your persons may be in Christ We are accepted in him Ephes 1.6 Origen Chrysostom and Peter Martyr affirm that the best works not springing from faith are lost The Pelagians thought to have posed Austin with that question Whether it was sin in the Heathen to cloath the naked Austin answered rightly The doing of good is not in it self simply evil but proceeding of infidelity it becomes evil * Non per se ipsum factum pro peccato babetur c Titus 1.15 To them that are unbelieving is nothing pure * Matth. 7.18 Hebr. 11.6 That fruit is most sweet and genuine which is brought forth in the Vine John 15.4 Out of Christ all our Almes-deeds are but the fruit of the wilde Olive * Faciunt gentes ea quae legis sunt Ethice non Evangelice bona opera agunt sed non bene Macovii loc com they are not good works but dead works 2. Do all for Christ namely for his sake that you may testifie your love to him Love mellows and ripens our Almes-deeds it makes them a precious perfume to God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril as Mary did out of love bring her oyntments and sweet spices to anoint Christs dead body so out of love to Christ bring your oyntments and anoint his living body viz. Saints and Members 4. Works of mercy are to be done in humility away Rule 4 with ostentation the worm breeds in the fairest fruit the moth in the finest cloth Pride will be creeping into our best things beware of this dead flie in the box of oyntment When Moses face did shine he put a vail over it so while your light shines before men and they see your good works cover your selves with the vail of humility as the silk-worm while she weaves her curious works hides her self within the silk and is not seen so we should hide our selves from pride and vain-glory 'T was the sin of the Pharisees while they were distributing alms they did buccina canere blow the Trumpet * Nec illa perfecta est liberalitas si jactantiae causa largiaris Ambrose Matth. 6.2 They did not give their alms but sell them for applause A proud man casts his bread upon the waters as a Fisherman casts his Angle upon the waters he angles for vain-glory I have read of one Cosmus Medices a rich Citizen of Florence that he confessed to a near friend of his he built so many magnificent Structures and spent so much on Scholars and Libraries not for any love to Learning but to raise up to himself Trophies of Fame and Renown * Burt. Melan. An humble soul denies himself yea even annihilates himself he thinks how little it is he can do for God and if he could do no more it were but a due debt therefore looks upon all his works as if he had done nothing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar The Saints are brought in at the last day as disowning their works of charity Matth. 25.37 Lord when saw we thee an hungred and fed thee c. A good Christian doth not only empty his hand of Alms but empties his heart of Pride while he raiseth the poor out of the dust he lays himself in the dust works of mercy must be like the Cassia which is a sweet spice but grows low Rule 5 5. Dispose your Alms prudentially 't is said of the merciful man he orders his affairs with discretion Psal 112.5 * Vox pauperum monet prudentiam in dandis Eteemosynis adhibe dam esse Mollerus There is a great deal of wisdom in distinguishing between them that have sinned themselves into poverty and who by the hand of God are brought into poverty Discretion in the distribution of Alms consists in two things 1. In finding out a fit Object 2. In taking a fit Season 1. In finding out a fit Object and that comes under a double notion 1. Give to those who are in most need raise the Hedge where it is lowest feed the Lamp which is going out 2. Give to those who may probably be more serviceable though we bestow cost and dressing upon a weak Plant yet not upon a dead Plant breed up such as may help to build the house of Israel Ruth 4.11 that may be Pillars in Church and State not Cater-pillars making your charity to blush 2. Discretion in giving Alms is in taking the fit season Give to charitable uses in time of health and prosperity distribute your silver and gold to the poor before the silver cord be loosed or the golden bowle be broken Eccles 12.6 Qui cito dat bis dat make your hands your executors not as some who do reserve all they give till the Term of life is ready to expire and truly what is then bestowed is not given away but taken away by death 't is not charity but necessity Oh do not so marry your selves to money that you are resolved nothing shall part you but death be
off the ruggedness in mens spirits grace turns the Vulture into a Dove the Bryar into a Myrtle Tree * Isa 55.13 the Lyon-like fierceness into a Lamb-like gentleness Isa 11.7 8. The wolf also shall dwell with the Lamb and the Leopard shall lie down with the Kid c. It is spoken of the power which the Gospel shall have upon mens hearts it shall make such a Metamorphosis that those who before were full of rage and antipathy shall now be made peaceable and gentle The Leopard shall lie down with the Kid. SECT 1. Peaceableness a Saints Character Use 1 IT shews us the Character of a true Saint he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inform. given to peace he is the Keeper of the peace he is filius pacis a son of peace Caution Not but that a man may be of a peaceable spirit yet seek to recover that which is his due if peace hath been otherwise sought and cannot be attained a man may go to Law and yet be a peaceable man It is with going to Law as it is with going to War when the Rights of a Nation are invaded as 2 Chron. 20.2 3. and peace can be purchased by no other means than War here it is lawful to beat the Plough-share into a Sword so when there is no other way of recovering ones right but by going to Law a man may commence a suit in Law yet be of a peaceable spirit Going to Law in this case is not so much striving with another as contending for a mans own it is not to do another wrong but to do himself right it is a desire rather of equity than victory I say as the Apostle 1 Tim. 1.8 The Law is good if a man use it lawfully Quest Is all peace to be sought how far is peace lawful Answ Peace with men must have this double limitation 1. The peace a godly man seeks is not to have a league of amity with sinners though we are to be at peace with their persons yet we are to have war with their sins we are to have peace with their persons as they are made in Gods image but to have war with their sins as they have made themselves in the Divels image David was for peace Psal 120.7 but he would not sit upon the Ale-bench with sinners Psal 26.4 5. Grace teacheth good nature we are to be civil to the worst but not twist into a cord of friendship that were to be Brethren in iniquity Eph. 5.11 Have no fellowship with the unfruitful works of darkness Jehoshaphat though a good man was blamed for this 2 Chron. 19.2 Shouldst thou help the ungodly and love them that hate the Lord The fault fault was not that he entertained civil peace with Ahab but that he had a league of friendship and was assistant to Ahab when he went contrary to God therefore there was wrath upon Jehoshaphat from the Lord Ver. 2. We must not so far have peace with others as to endanger our selves If a man hath the plague we will be helpful to him and send him our best Receits but we are careful not to have too much of his company or suck in his infectious breath So we may be peaceable towards all nay helpful pray for them councel them relieve them but let us take heed of too much familiarity lest we suck in their infection In short we must so make peace with men that we do not break our peace with conscience Hebr. 12.14 Follow peace and holiness we must not purchase peace with the loss of holiness 2. We must not so seek peace with others as to wrong truth Prov. 23.23 Buy the truth and sell it not Peace must not be bought with the sale of truth truth is the ground of faith the rule of manners truth is the most orient gem of the Churches Crown truth is a depositum or charge that God hath intrusted us with we must God with our souls he trusts us with his truths we must not let any of Gods truths fall to the ground * Petius ruat coelum quam pereat una mica veritatis Luth. the least filings of this gold are precious we must not so seek the flower of peace as to lose the pearle of truth Some say let us unite but we ought not to unite with Errour What communion hath light with darkness 2 Cor. 6.14 There are many would have peace with the destroying of truth peace with Arminian Socinian Antiscripturist this is a peace of the Divels making Cursed be that peace which makes War with the Prince of peace though we must be peaceable yet we are bid to contend for the faith Jude 3. We must not be so in love with the golden Crown of peace as to pluck off the jewels of truth rather let peace go than truth the Martyrs would rather lose their lives than let go the truth SECT 2. Containing a Reproof of such as are unpeaceable IF Christians must be peaceable-minded what shall we Use 2 say to those who are given to strife and contention Exhort who like Flax or Gun-powder if they be but touch'd are all on fire how far is this from the spirit of the Gospel 't is made the note of the wicked Isa 57. They are like a troubled Sea there is no rest or quietness in their spirits but they are continually casting forth the fome of passion and fury We may with Strigelius wish even to dye to be freed from the bitter strifes which are among us There are too many like the Salamander who live in the fire of broyles and contentions Jam. 3.14 15. If ye have bitter envying and strife this wisdom descends not from above but is Divellish the lustful man is Brutish the wrathful man is Divellish Every one is afraid to dwell in an house which is haunted with evil spirits yet how little afraid are men of their own hearts which are haunted with the evil spirit of wrath and implacableness And which is much to be laid to heart the divisions of Gods people Gods own Tribes go to War In Tertullians time it was said See how the Christians love one another but now it may be said See how the Christians snarle one at another Saevis inter se convenit Ursis Wicked men agree together when those who pretend to be led by higher principles are full of animosities and heart-burnings Was it not sad to see Herod and Pilate uniting and to see Paul and Barnabas falling out Acts 15.39 When the Disciples called for fire from heaven Ye know not saith Christ what manner of spirit ye are of Luk. 9.56 As if the Lord had said This fire you call for is not zeal but is the wilde-fire of your own passions this spirit of yours doth not suit with the Master you serve the Prince of peace nor the work I am sending you about which is an Embassage of peace 't is Satan who kindles the fire of contention in mens
all our burdens to supply all our wants there can be no defect in that which is infinite Use 1 Use 1. Information And it hath six Branches Inform. Branch 1 1. It shews us the glorious fulness of Jesus Christ He is all in all Christ is a Panoply a Magazin and Store-house of all spiritual riches you may go with the Bee from flowre to flowre and suck here and there a little sweetness but you will never have enough till you come to Christ for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in all Now in particular Christ is all in six Respects 1. Christ is all in regard of righteousness 1 Cor. 1.30 He is made to us righteousness The Robe of innocency like the vail of the Temple is rent asunder ours is a ragged righteousness Isa 64.6 Our righteousnesses are as filthy rags As under rags the naked body is seen so under the rags of our righteousness the body of death is seen we can defile our duties but they cannot justifie us but Christ is all in regard of righteousness Rom. 10.4 Christ is the end of the Law for righteousness to them that believe * Domine Jesu ego sum peccatum tuum tu es justitia mea Luth. That is through Christ we are as righteous as if we had satisfied the Law in our own persons Jacob got the blessing in the garment of his elder brother so in the garment of Christ our elder brother we obtain the blessing Christs righteousness is a coat woven without seam 2 Cor. 5. ult We are made the righteousness of God in him 2. Christ is all in regard of Sanctification 1 Cor. 1.30 He is made to us Sanctification Sanctification is the spiritual enamel and embroydery of the soul 't is nothing else but Gods putting upon us the jewels of holiness the Angels glory by it we are made as the Kings daughter all glorious within Psal 45.13 This doth disponere ad coelum it doth tune and prepare the soul for heaven it turns iron into gold it makes the heaâ— which was Satans Picture Christs Epistle The Virgâ—â— â—â—â—her 2.12 had their dayes of purification they 〈◊〉 first to be perfumed and anointed and then they were to stand before the King we must have the anointing of God 1 John 2.27 and be perfumed with the graces of the Spirit those sweet odours and then we shall stand before the King of heaven there must be first our dayes of purification before our dayes of glorification what a blessed work is this a soul beautified and adorned with grace is like the coelum stellatum the firmament bespangled with glittering stars O what a Metamorphize is there I may allude to that Cant. 3.6 Who is this that comes out of the wilderness with myrrhe and frankincense and all the powders of the Merchant So who is this that comes out of the wilderness of sin perfum'd with all the graces of the Spirit Holiness is the signature and engraving of God upon the soul but whence is this Christ is all he is made to us Sanctification he it is that sends his Spirit into our hearts to be a refiners fire to burn up our dross and make our graces sparkle like gold in the Furnace Christ ariseth upon the soul with healing under his wings Mal. 4.2 He heals the understanding and saith Let there be light he heals the heart by dissolving the stone in his blood he heals the will by filing off its rebellion Thus he is all in regard of Sanctification 3. Christ is all in regard of Divine acceptance Eph. 1.6 He hath made us accepted in the Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us Favourites so Chrysostom and Theophylact render it through Christ God is propitious to us and takes all we do in good part A wicked man being out of Christ is out of favour as his â—oughing is sin Prov. 21.14 so his praying is 〈◊〉 â—â—ov 15.8 God will not come near him his breaâ—â— infectious God will hear his sins and not his prayers but now in Christ God accepts us Eccles 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepts thy works as Joseph did present his Brethren before Pharaoh and brought them into favour with the King Gen. 47.2 so the Lord Jesus carries the names of the Saints upon his breast and presents them before his Father so bringing them into repute and honour through Christ God will treat and parly with us he speaks to us as Isa 62.4 Thou shalt no more be termed forsaken but thou shalt be called Hephêªibah for the Lord delighteth in thee Through the red glass every thing appears of a red colour through the blood of Christ we look of a sanguine complexion ruddy and beautiful in Gods eyes 4. Christ is all in regard of Divine assistance a Christians strength lies in Christ Phil. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ Whence is it a Christian is able to do duty to resist tentation but through Christs strengthning * Nunquam Caesar tanto impetu civitates oppugnavit quanto Satan conscientias piorum Luther Whence is it that a sparkle of grace lives in a Sea of corruption the storms of persecution blowing but that Christ holds this sparkle in the hollow of his hand Whence is it that the roaring Lyon hath not devoured the Saints but that the Lyon of the Tribe of Judah hath defended them Christ not only gives us our Crown but our Shield he not only gives us our garland when we overcome but our strength whereby we overcome Rev. 12.11 They overcame him that is the accuser of the Brethren by the blood of the Lamb. Christ keeps the Fort-royal of grace that it be not blown up Peters shield was bruised but Christ kept it that was not broken I prayed for thee that thy faith fail not Luke 22.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it be not in a total Eclipse The Crown 〈◊〉 all the Saints victories must be set upon the head of Christ Rom. 8.38 In all these things we are more than Conquerors through Christ Write the name of Michael upon all your conquests 5. Christ is all in regard of pacification when conscience is in an agony and burns as hell in the sense of Gods wrath * Job 6.4 now Christ is all he poures the balm of his blood into these wounds he maketh the storm a calm Christ doth not only make peace in the Court of heaven but peace in the Court of conscience he not only makes peace above us but within us Joh. 16. ult That in me ye might have peace in me tanquam in fonte saith Cyprian all our golden streams of peace flow from this fountain John 14.27 Peace I leave with you my peace I give unto you Jesus Christ not only purchased peace for us but speaks peace to us he is called the Prince of peace Isa 9.6 Peace
think all is well there is a curse belongs to him who puts sin in a secret place Deutr. 27.15 The hiding and concealing a disease proves mortal Prov. 28.13 He that covereth his sins shall not prosper 3. If sin be a soul-sickness then what need is there Branch 3 of the Ministry Ministers are Physitians under God to cure sick souls God hath set in his Church Pastors and Teachers Eph. 4.11 The Ministers are a Colledge of Physitians their work is to finde out diseases and apply medicines 't is dura provincia an hard work while Ministers are curing others they themselves are nigh unto death Phil. 2.30 They finde their people sick of several diseases some have poysoned themselves with error some are surfeited with the love of the creature some have stab'd themselves at the heart with gross sin O how hard is it to heal all these sick gangren'd souls many Ministers do sooner kill themselves by preaching than cure their Patients * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but though the work of the Ministry be a laborious work it is a needful work while there are sick souls there will be need of spiritual Physitians How unworthy then are they who malign and persecute the Ministers of God 1 Cor. 4.9 O unkind world thus to use thy Physitians Can there be a greater injury to souls would it not be a piece of the highest cruelty and barbarism if there were an Act made that all Physitians should be banished out of the Land And is it not worse to see multitudes of sick souls lie bleeding and to have their spiritual Physitians removed from them which should under God heal them This is a wrath-procuring sin 2 Chron. 36 16. They misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy See what is inscribed in Levies blessing Deutr. 33.8 11. And of Levi he said Let thy Thummim and thy Urim be with thy holy One bless Lord his substance and accept the work of his hands smite through the loyns of them that rise against him and of them that hate him that they rise not again The Lord will wither that arme which is stretched out against his Prophets Use 2 1. If sin be a soul-disease let this serve to humble us Exhort the Scripture often calls upon us for humility 1 Pet. Branch 1 5.5 Be ye cloathed with humility if any thing will humble this consideration may sin is a soul-disease if a woman had a fair face but a cancer in her breast it would keep her from being proud of her beauty So Christian though thou art endued with knowledge and morality which are fair to look upon yet remember thou art diseased in thy soul here is a cancer in the breast to humble thee this certainly is one reason why God leaves sin in his own children for though sin be healed as to the guilt of it yet not as to the stain of it that the sight of their sores may make their Plumes of pride fall There are two humbling sights a sight of Gods glory and a sight of our diseases Uzziah the King had no cause to be proud for though he had a Crown of gold on his head he had the Leprosie on his fore-head 2 Chron. 26.19 Though the Saints have their golden graces yet they have their leprous spots seeing sin hath made us vile let it make us humble seeing it hath taken away our beauty let it take away our pride if God saith Saint Austin * Si Deus superbientibus Angelis non pepercit did not spare the proud Angels will he spare thee who art putredo vermis but dust and rottenness Oh look upon your boyles and ulcers and be humble Christians are never more lovely in Gods eyes than when they are loathsome in their own those sins which humble shall never damn 2. If sin be a soul-disease and the most damnable Branch 2 disease let us be afraid of it Had we diseases in our bodies an ulcer in the lungs or hectick feaver we would fear lest they should bring death oh fear sin-sickness lest it bring the second death Thou who art a Drunkard or a Swearer tremble at thy soul-maladies I wonder to see sinners like the Leviathan made without fear Why do not men fear sin why do they not shake with this disease surely the reason is 1. Stupidity as they have the Feaver of sin so withall a Lethargy 1 Tim. 4 2. Having their conscience sear'd with an hot iron He that hath an unbelieving heart and a sear'd conscience you may ring out the Bell that mans case is desperate 2. Presumption Many fancy that they can lay a fig upon the boile though they be sick they can make themselves well it is but saying a few prayers 't is but a sigh or a tear and they shall presently recover but is it so easie to be healed of sin is it easie to make old Adam bleed to death is it easie when the pangs of death are on thee in an instant to have the pangs of the new birth oh take heed of a spiritual lethargy fear your disease lest it prove mortal and damnable Physitians tell of a disease which makes men dye laughing so Satan tickles many with the pleasure of sin and they dye laughing 3. If sin be a soul-distemper then account them your Branch 3 best friends that would reclaim you from your sins The Patient is thankful to the Physitian that tells him of his disease and useth means to recover him When Ministers tell you in love of your sins and would reclaim you take it in good part the worst they intend is to cure you of your sickness David was glad of an healing reproof Psal 141.5 Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oyle which shall not break my head Ministers are charged by vertue of their office to reprove 2 Tim. 4.2 They must as well come with Corrosives as Lenitives * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 1.13 Rebuke them sharply that they may be sound in the faith The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly as a Chyrurgion searcheth a wound and then lanceth and cuts out the gangren'd flesh or as a Physitian useth Leeches and Cupping-glasses which put the Patient to pain but it is to restore him to health so must the Ministers of Christ rebuke sharply that they may help to save their dying Patients Who is angry with the Physitian for prescribing a bitter potion Why should any be angry with Christs Ministers for reproving when in regard of their office they are Physitians and in regard of their bowels they are fathers but how few are they who will take a reproof kindly Amos 5.10 They hate him that rebuketh in the gate But why do not men love a reproof 1. Because they are in love with their sins a strange thing that any should love their disease
Anselm say Let me rather fall into hell than sin wouldst thou keep thy heart environ it with love death cannot break this fence 3. Faith this is call'd a shield Ephes 6.16 The shield Fence 3 fenceth the head guards the vitals this blessed shield of faith preserves the heart from danger The shield defends all the Armour the Helmet and Breast-plate The shield of faith defends the other graces the Breast-plate of love the Helmet of hope the Girdle of truth When Satan strikes at a Christians heart faith beats back the blow and wounds the head of the old Serpent 1 Pet. 5.9 Whom resist stedfast in faith faith is the best safeguard faith brings in peace Rom. 15.13 Peace in believing And peace fortifies the heart Phil. 4.7 The peace of God shall keep your heart 4. A good conscience The heart is placed in the midst Fence 4 of the body and as it is strongly secured with ribs about it so it hath a film over it in which it is kept call'd by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the ribs about the heart which fence it I may compare the graces to the film in which the heart is kept I may compare a good conscience this keeps the soul that nothing can annoy it Murus Aheneus esto c. Good conscience is a brazeen wall about the Castle of the heart these are the fences that keep the heart Answ 9 9. If you would have your hearts kept beg of God that he would keep them for you set not about this work in your own strength but look higher go to God he is the great Lord-Keeper Psal 121.5 The Lord is thy Keeper * Utinam ut mihi semper à dexteris fis bone Jesu Bern. it is good to go alwayes with such a Keeper this is the reason none of the Saints are lost because the Lord is their Keeper 1 Pet. 1.5 Who are kept by the power of God Every Ward hath a Guardian to keep him choose God for thy Guardan they are safe whom God keeps lock up thy heart with God and give him the Key Motives to heart-custody The Motives that may perswade us to look after the keeping of our hearts are these 1. If we do not keep our hearts the Divel will keep them shall we let Satan have them when a rude Army gets into a Town what work do they make what Rapines Plunders Massacres when Satan possesseth hearts he carries them at last violently as he did the Swine into the Sea Satan is first crafty then cruel 1. He is crafty his work is to fish for hearts and he is very subtile he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his policies and stratagems 2 Cor. 2.11 1. He observes the humours of the body and layes sutable baits the Divel cannot know the heart but he may observe the temper and constitution * Novit Diabolus cui illecebras carn◠ingerat cui virus invi diae insundat omnium discurit mores Leo. he tempts a sanguine man with beauty a covetous man wich gold as the Husband-man knows what ground is fit for Barley what for Wheat Satan hath not been a Tempter so long but by this time hath gained experience having commenced Master of his black Art 2. Satan baits his hook with Religion he tempts to sin under a pretext of piety thus transforming himself into an Angel of light He tempts some to make away themselves that they may not live any longer to sin against God Who would suspect Satan when he comes as a Divine and quotes Scripture Thus cunningly doth the Divel angle for hearts 2. Having once gotten his prey he is cruel his cruelty exceeds the rage of all Tyrants we read of Hannibal Antiochus Nero who caused the Christians to be put in Coats laid over with pitch and brimstone burning all night that they might be a living Torch to them that passed by this is nothing to the unparallel'd barbarisme and cruelty of Satan his name is Apollyon Devourer he rent and tore the man in whom he was and threw him into the fire Matth. 17.15 If he was so fierce when he was chained what will he do when he hath full power when he had taken away all Jobs Estate smitten his body full of soars and thrown the house upon his children yet all this was in the Divels account but a touch of the finger Job 1.11 If the touch of his finger be so heavy what will the weight of his loyns be Oh then if Satan be so subtile in fishing for hearts and so savage when he gets mens hearts let us have a care to keep our hearts if we do not keep them Satan will keep them for us and then see what havock he will make 2. He that keeps his heart keeps his peace whence are our perturbations and disquiets but from the neglect of our spiritual watch he that keeps his heart all day may lie down in peace at night Psal 4.8 What a comfort will this be to a Christian in every condition in a low condition when he thinks thus with himself Though I have lost my friends and estate yet I have kept my heart in a sick condition we shall shortly be chained to a sick-bed but when a Christian shall keep his bed it will be no small comfort to him that he hath kept his heart in a dying condition death may take away the life but not the heart that jewel God layes claim to and it is kept for him The heavenly race 1 COR. 9.24 Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain REligion is a business of the greatest importance the Soul which is the more Noble and Divine part is concern'd in it and as we act our part here so we shall be for ever happy or miserable the advice of Solomon in this case is most seasonable Whatsoever thy hand findeth to do do it with thy might for there is no work nor device nor wisdom in the grave whither thou goest Eccles 9.10 The business of Religion requires our utmost zeal and intension Mat. 11.12 1. Sometimes the work we are to do for heaven is set out by striving Luke 13.24 Strive to enter in at the strait gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive as in an agony strive as for a matter of life and death so Cornelius à lapide though we must be men of peace yet in matters of Religion we must be men of strife 't is an holy strife a blessed contention indeed the Apostle saith Let nothing be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through strife but though strife doth not do well among Christians yet it doth well in a Christian he must strive with his own heart or he will never get to heaven 2. Sometimes our work for heaven is compared to wrestling Ephes 6.12 We wrestle not against flesh and blood but against principalities and powers c. Our life is a
not the Divel dispute you out of your hopes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Souldier that hath the higher ground and is gotten upon an hill he will not let the enemy beat him off his ground but will keep it to the last breath Hath God set you on the higher ground hath he raised your hopes as high as heaven be not beaten off your ground maintain your hopes to the last pray to God that he would further clear your Title to heaven that you may be as Mount Sihon which cannot be moved 3. How should this make us abound in the work of Branch 3 the Lord. Spes sulcis credit aratis Semina quae magno foenore reddet ager He who hath a well-grounded hope of heaven how fervent should he be in duty how zealous in the cause of God! the hope of glory should spirit and animate a Christian If there could be grief in heaven sure it would be that we have done God no more service what an infinite disproportion is there between our work and reward Let Divine Hope be as Oyle to the Lamp as Wind to the Sailes to excite and to blow us forward in holy activity for God we sow in hope Gal. 6.9 Let us not bâ— weary in well-doing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due season we shall reap if we faint not Branch 4 4. Let us live suitable to our hopes in an holy Angelical walking They who have heaven in their hopes should have heaven in their lives let us walk after that golden pattern whith Christ hath left us 1 Joh. 2.6 As we hope to have Christs death for our justification we must have his life for our imitation I will conclude with that Philip. 1.27 Only let your conversation be as it becometh the Gospel of Christ The trees of Righteousness blossoming and bringing forth fruit Phil. 1.11 Being filled with the fruits of Righteousnesse which are by Iesus Christ unto the glory and praise of God THE blessed Apostle in this Chapter makes a solemn Prayer to God for these Philippians and among the rest he puts up two rare Petitions for them 1. That they might be sincere Ver. 10. 2. That they might be fruitful in the words of the Text Being filled with the fruits of Righteousness c. Where is observable 1. The Matter being filled with fruits 2. The Manner of Production by Jesus Christ 3. The End which are to the glory and praise of God Doctrine from whence this great truth doth result Doctr. That Christians should above all things endeavour after fruithfulness The Saints are called trees of Righteousness Isa 61.3 These rational trees must not only bring forth leaves but fruit Being filled with the fruits of righteousness For the further amplifying of this there are two things to be enquired into 1. How a Christian brings forth fruit 2. What is the fruit he brings forth 1. How a Christian brings forth fruit I answer he brings forth fruit in the Vine by nature we are barren there is not one good blossome growing on us but when by faith we are engraffed into Christ then we grow and fructifie Joh. 15.4 As the branch cannot bear fruit of itself except it abide in the Vine no more can ye except ye abide in me Jesus Christ is that blessed Root which shoots up that sap of grace into his Branches The Pelagians tell us we have sufficiency of our selves to bring forth good fruit but how improper is this doth not the Root contribute to the Branches is it not of Christs pretious fulness that we receive Joh. 1.16 Therefore it is observable Christ calls the Spouses grace his grace Cant. 5.1 I have gathered my Myrrhe with my Spice Christ saith not thy myrrhe but my myrrhe Emissiones istae bone Jesu sunt emissiones tuae Bern. in Cant. If the Saints bear any spiritual fruit they are beholding to Christ for it it is his wine it is his myrrhe Hose 14.8 From me is thy fruit found 2. What that fruit is which a good Christian brings forth Answer it is 1. Inward fruit 2. Outward fruit 3. Kindly fruit 4. Seasonable fruit 1. A Christian brings forth inward fruit Love joy peace long-suffering gentleness goodness faith c. Gal. 5.22 This fruit is sweet and mellows growing under the Sun of Righteousness this is that ripe fruit God delights to taste of Micah 7.1 2. A Christian brings forth outward fruit 1. The fruit of good discourse Prov. 15.4 A wholesome tongue is a tree of life Gracious speeches fall from the lips of a godly man as fruit from a tree 2. The fruit of good works Col. 1.10 God will say at the last day show me thy faith by thy works Jam. 2.18 A true Saint doth all the good he can honouring the Lord with his substance he knows he is to be in the world but a while therefore lives much in a little time and crowds up a great deale of work in a little room it was Christs speech not long before his suffering I have finished the work which thou gavest me to do Joh. 17.4 How can they be said to finish their work that never yet began a good work 3. A Christian brings forth kindly fruit The godly man bringeth forth his fruit Psal 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he brings forth that fruit which is proper for him to bear But what is this kindly and proper fruit I answer when we are good in our Callings and Relations In a Magistrate Justice is kindly fruit Deut. 16.19 in a Minister Zeal Acts 17. â—6 In a Parent Instruction Deut. 4.10 in a Child Reverence Ephes 6.1 in a Master good example Gen. 18.19 Ephes 6.9 in a servant Obedience 1 Pet. 2.18 in the Husband Love Ephes 5.25 in the Wife Submission Ephes 5.22 in a Tradesman diligence Exod. 20.9 in a Souldier innocence Luke 3.14 A tree of Gods planting brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fruit that which is suitable and proper I shall never believe him to be good that doth not bear kindly fruit a good Christian but a bad Master a good Christian but a bad Parent doth not sound well That Minister can no more be good which wants zeal than that wine is good which wants spirits that Magistrate can no more be good which wants Justice than that Pillar is good which is not upright * Remota justitia quid sunt Regna nisi magna latrocinia Aug. That Child can no more be good who doth not honour his Parent than a Traitor can be said to be loyal When Absalom did rise up in rebellion against his Father the Mule which he rode upon as if she were weary of carrying such a burden resigns up her load to the great thick Oak and there left him hanging by the head betwixt Heaven and Earth as neither fit to ascend the one nor worthy to tread upon the other Let Christians be perswaded to bring forth proper and genuine fruit and shine forth in
end of the Creature to bring glory to God better lose our lives than lose the end of our living 3. The fuller we are of Fruit the more we are like Christ who was full of grace and truth Joh. 1.14 he received Spirit without measure Joh. 3.34 This Tree of life was ever bearing and he brought forth several sorts of Fruit Wisdom Righteousness Sanctification c. The more we are filled with the fruits of righteousness the more we resemble the Sun of Righteousness We were elected to this end to be made like Christ Rom. 8.30 and then are we most like this blessed Vine when we bear full clusters 4. The more fruit a Christian brings forth the more will Christ love him Now saith Leah will my husband be joyned unto me because I have born him three sons Gen. 29.34 When we bear much fruit now will Christs heart be joyned to us If Christ builds a nest of comfort it is in those Trees which fructifie most though the Lord Jesus doth accept of the truth of grace yet he commends only the degrees of grace Matth. 8.10 I have not found so great faith no not in Israel he sets a trophy of renown upon that Faith Christ will pardon a weak Faith he will honour a great Faith It was not a sparckle of love Christ commended in Mary Magdalen but love flaming Luke 7.74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she loved much Christians would you be as that beloved Disciple which leaned on the bosome of Jesus would you have much love from Christ let him have much fruit from you 5. Bearing much fruit will usher in abundance of comfort into the soul in these two Exigences 1. In the hour of tentation Satan wiil be sure to besiege the weakest Christian all his darts fly that way and a strong tentation may overcome a weak faith but a flourishing Faith stands like a Cedar and is not blown down by the wind of tentation a strong Faith can stop the mouth of the Divel that roaring Lion 1 Pet. 5.9 2. Store of fruit will give comfort in the hour of death a little danger will make us above the danger of death but degrees of grace will make us above the fear of death O what joy will it be on the death-bed when a Christian can bring his sheaves full of Corn when he can show his five Talents that he hath gained by trading when there is not only a drop or two of Oyle but his Lamp full of Oyl what though the Divel show God our debts if we can show him our fruit O how sweet will death be it will not be interitus but introitus not a destruction but a deliverance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Death like a whirlwind may blow down the tree of the body but it cannot blast the Fruit of our graces The Trees of Righteousness carry their fruit with them Rev. 14.13 Their works follow them The Christian who abounds in holiness may say as Simeon Luke 2.29 Lord now lettest thou thy servant depart in peace He who bears but a little fruit departs in safety but he who bears much fruit departs in peace 6. Consider what need we have to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting forth still more Fruit our graces are yet in their non-age indeed in heaven this Doctrine will be out of season we shall not need to hear it then we shall have done growing being arived at our full stature then our light shall be clear and our love perfect but while we live here there is something * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacking in our faith 1 Thes 3.10 therefore we had need encrease the stock of grace and bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fruit Our grace is eclipsed with sin our Faith is full of unbelief now as when the Sun is Eclipsed it is by degrees getting out of the Eclipse and it shines brighter and brighter till it recover its perfect lustre so it must be with us we must be getting out of the Eclipse till we shall arrive at our perfect lustre in glory 7. He who doth not encrease to more fruitfulness will soon be on the losing hand he that hath not more faith will quickly have lesse non progredi est regredi Rev. 2.4 Thou hast left thy first love It is with grace as it is with fire if it be not blown up and encreased it will soon decay Such as thrive not in their spiritual estate we may perceive sadly to decline Though a Christian cannot lose the seed of grace 1 John 3.9 yet he may lose the actings of grace and the comfort therefore bring forth more fruit no sooner doth a Christian begin to stand still but you may perceive him going backward 8. The more your fruit is encreased the more your glory will be encreased he whose pound gained ten was made Ruler over ten Cities Luke 19.16 17. If you would have your Crown hung full of jewels let your boughs be hung full of fruit 4. The last use is of Direction I shall lay down some Use 4 means to fruitfulness Direction 1. Be sensible of unfruitfulness Many might have been fruitful in grace if they had not conceited themselves so he that thinks himself fruitful enough is barren enough be sensible of your wants 't is better to complain than presume 2. If you would be fruitful remove those things which will hinder fruitfulness 1. Cherishing any secret lust in the heart sin lived in is like Vermin to the tree which destroyes the fruit grace cannot thrive in a sinful heart In some soil plants will not grow the cherishing of sin is the withering of the Fruit. 2. The love of riches The cares of the world choaked the seed Matth. 13. The love of sin poisons the Fruit the love of riches choaks it This is like a blast upon trees it destroyes the pretious Fruits of godliness Love not the world 1 Joh. 2.15 3. The third means to fruitfulness is weeping for sin Moisture helps germination in trees holy tears do water the trees of God and make them more fruitful Mary Magnalen a weeping plant how fruitful was she in love to Christ moist grounds as your Marshes are more fertile the soul that is moistened and steeped in tears is most frugiferous never did Davids graces flourish more than when he watered his Couch with tears When the Plant hath been pricked whereby it lets forth gumm or tears it is fuller of Fruit and the Fruit is sweeter That Christian who hath been pricked at heart for sin whereby he lets forth plenty of tears beareth the sweetest Fruits of grace Moisture helps fruitfulnesse 4. If you would be fruitful often apply the blood of Châ—ist and the Promises 1. Apply the blood of Christ Naturalists say that blood applyed to the Root of some trees makes them bear better Sure I am the blood of Christ applyed to the heart makes it flourish more in holiness None so fruitful as a Believer