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
hearts and then stands and warms himself at the fire When boystrous winds are up we use to talk of Conjurers Sure I am when mens spirits begin to bluster and storm the Divel hath conjured up these winds Discords and Animosities among Christians bring their godliness much into question for the wisdom which is from above is peaceable gentle and easie to be entreated Jam. 3.17 SECT 3. Containing an Exhortation to peaceable-mindedness Use 3 BE of a peaceable disposition Rom. 12.18 If it be possible Exhort as much as lieth in you live peaceably with all men The Curtains of the Tabernacle were to be looped together Exod. 26.3 4. So should the hearts of Christians be looped together in peace and unity That I may perswade to peaceable-mindedness let me speak both to Reason and Conscience 1. A peaceable spirit seems to be agreeable to the natural frame and constitution man by nature seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable creature fitter to handle the Plough than the Sword other creatures are naturally arm'd with some kind of weapon wherewith they are able to revenge themselves The Lyon hath his Paw the Boar his Tusk the Bee his Sting only man hath none of these weapons he comes naked and unarmed into the world as if God would have him a peaceable creature Candida pax homines trux decet ira feras Man hath his Reason given him that he should live amiably and peaceably 2. A peaceable spirit is honourable Prov. 20.3 It is an honour for a man to cease from strife We think it a brave thing to give way to strife and let loose the reins to our passions oh no it is an honour to cease from strife Noble spirits are such lovers of peace that they need not be bound to the peace 't is the bramble that rends and tears whatever is near it the Cedar and Fig-tree those more noble Plants grow pleasantly and peaceably peaceableness is the Ensign and Ornament of a noble mind 3. To be of a peaceable spirit is highly prudential Jam. 3.17 The wisdom from above is peaceable A wise man will not meddle with strife it is like putting ones finger into an Hornets Nest or to use Solomons similitude Prov. 17.14 The beginning of strife is as when one letteth out water To set out the folly of strife it is as letting out of water in two respects 1. When water begins to be let out rhere is no end of it so there is no end of strife when once begun 2. The letting out of water is dangerous If a man should break down a Bank and let in an Arme of the Sea the water might overflow his Fields and drown him in the Flood so is he that intermeddles with strife he may mischief himself and open such a Sluce as may ingulph and swallow him up True wisdom espouseth peace a prudent man will keep off from the bryars as much as he can 4. To be of a peaceable spirit brings peace along with it a contentious person vexeth himself and eclipseth his own comfort he is like the Bird that beats it self against the Cage he troubleth his own flesh Prov. 11.17 He is just like one that pares off the sweet of the Apple and eats nothing but the Kore So a quarrelsome man pares off all the comfort of his life and feeds only upon the bitter Kore of disquiet he is a self-tormentor the wicked are compared to a troubled sea Isa 57.20 And it follows there is no peace to the wicked Ver. 21. The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no joy to the wicked froward spirits do not enjoy what they possess but peaceableness of spirit brings the sweet Musick of peace along with it it makes a calm and harmony in the soul therefore the Psalmist saith it is not only bonum but jucundum not only good but pleasant to live together in unity Psal 133.1 5. A peaceable disposition is a God-like disposition 1. God the Father is call'd the God of peace Hebr. 13.20 Mercy and peace are about his Throne he signs the Articles of peace and sends the Ambassadors of peace to publish them 2 Cor. 5.20 2. God the Son is call'd the Prince of peace Isa 9.6 His name is Emmanuel God with us a name of peace his Office is to be a Mediatour of peace 1 Tim. 2.5 He came into the world with a song of peace the Angels did sing it Luk. 2.14 Peace on Earth he went out of the world with a Legacy of peace John 14.27 Peace I leave with you my peace I give unto you 3. God the Holy Ghost is a Spirit of peace he is the Comforter he seals up peace 2 Cor. 1.22 This blessed Dove brings the Olive-branch of peace in his mouth Now a peaceable disposition evidenceth something of God in a man therefore God loves to dwell there Psal 76.2 In Salem is Gods Tabernacle Salem signifies peace God dwells in a peaceable spirit 6. Christs earnest prayer was for peace he prayed that his people might be one John 17.11 21 23. that they might be of one mind and heart And observe the Argument Christ useth in prayer it is good to use Arguments in prayer they are as the feathers to the Arrow which make it flie swifter and pierce deeper Affections in prayer are as the fire in the Gun Arguments in prayer are as the Bullet the Argument Christ urgeth to his Father is Ver. 22. That they may be one even as we are one There was never any discord between God the Father and Christ though God parted with Christ out of his bosome yet not out of his heart There was ever dearness and oneness between them Now Christ prays that as he and his Father were one so his people might be all one in peace and concord Did Christ pray so earnestly for peace and shall not we endeavour what in us lies to fulfill Christs prayer how do we think Christ will hear our prayer if we cross his 7. Christ not only prayed for peace but bled for it Col. 1.20 Having made peace through the blood of his Cross Pacem omnimodam he dyed not only to make peace between God and man but between man and man Christ suffered on the Cross that he might cement Christians together with his blood as he prayed for peace so he payed for peace Christ was himself bound to bring us into the bond of peace 8. Strife and contention hinder the growth of grace Can good seed grow in a ground where there is nothing but thorns and bryars to be seen Matth. 13. The thorns choaked the seed When the heart is as it were stuck with thorns and is ever tearing and rending can the seed of grace ever grow there Historians report of the Isle of Patmos that the natural soile of it is such that nothing will grow upon that Earth A froward heart is like the Isle of Patmos nothing of grace will grow there till God
proud earthly malitious may say our father which art in hell 't is blasphemy to call God our Father and make the Divel our Pattern Gods children resemble him in meeknesse and holinesse they are his walking pictures As the Seale stamps its print and likenesse upon the Wax so doth God stamp the print and effigies of his own beauty upon his children 3. The third sign of Gods children is they have the Spirit of God 'T is called the Spirit of adoption Rom. 8.15 ye have received the Spirit of adoption c. Quest How shall we know that we have received the Spirit of adoption and so are in the state of adoption Answ The Spirit of God hath a three-fold work in them who are made children 1. A Regenerating work 2. A Supplicating work 3. A Witnessing work 1. A Regenerating work whomsoever the Spirit adopts it regenerates Gods children are said to be born of the Spirit John 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdom of God we must first be born of the Spirit before we are baptized with this new name of sons and daughters we are not Gods children by creation but renovation not by our first birth but our new-birth This New-birth produced by the Word as the material cause * James 1.18 and by the Spirit as the efficient cause is nothing else but a change of nature Rom. 12.2 which though it be not a perfect change yet is a thorow change 1 Thes 5.23 This change of heart is as necessary * Generatus damnatus nisi regeneratus Austin as salvation Quest How shall we know that we have this regenerating work of the Spirit Answ Two wayes By the pangs By the products 1. By the pangs There are spiritual pangs before the new-birth some bruisings of soul some groanings and cryings out some struglings in the heart between flesh and spirit Acts 2.37 they were prick'd at their heart The child hath sharp throws before the birth so it is in the new-birth I grant the new-birth doth recipere magis minus all have not the same pangs of humiliation yet all have pangs all feel the hammer of the Law upon their heart though some are more bruised with this hammer than others Gods Spirit is a Spirit of bondage before it be a Spirit of adoption Rom. 8.15 What then shall we say to those who are as much to seek about the new-birth as Nicodemus John 3.4 How can a man be born when he is old c The new-birth is ludibrium impiis though it be grande mysterium piis some thank God they never had any trouble of spirit they were alwayes quiet These blesse God for the greatest curse it is a signe they are not Gods children the child of grace is alwayes born with pangs 2. The new-birth is known by the Products which are three 1. Sensibility The infant that is new-born is sensible of the least touch If the Spirit hath regenerated thee thou art sensible of the ebullitions and first risings of sin which before thou didst not perceive Paul cries out of the law in his members Rom. 7.23 The new-born Saint sees sin in the root 2. Circumspection He who is born of the Spirit is careful to preserve grace he plies the breast of Ordinances 1 Pet. 1.2 he is fearful of that which may endanger his spiritual life 1 John 5.18 he lives by faith yet passeth the time of his sojourning in fear 1 Pet. 1.17 This is the first work of the Spirit in them who are made children a regenerating work 3. The Spirit of God hath a supplicating work in the heart The spirit of adoption is a spirit of supplication Rom. 8.15 Ye have received the spirit of adoption whereby we cry Abba Father While the child is in the womb it cannot cry while men lie in the womb of their natural estate they cannot pray effectually but when they are born of the Spirit then they cry Abba Father Prayer is nothing else but the souls breathing it self into the bosome of its Father 'T is a sweet and familiar intercourse with God as soon us ever the Spirit of God comes into the heart it sets it a praying no sooner was Paul converted but the next word is behold he prayeth * Implet Spiritus Sanctus organum suum tanquam filia chordarum tangit digitus Dei corda Sanctorum Prosper in Epist Acts 9.11 It is reported in the life of Luther when he prayed it was with so much reverence as if he were praying to God and with so much boldnesse as if he had been speaking to his friend * Theodor. in vit Luth. p. 142. And Eusebius reports of Constantine the Emperour that everyday he used to shut up himself in some secret place in his Palace and there on bended knees did make his devour prayers and soliloquies to God Gods Spirit tunes the strings of the affections and then we make melody in prayer For any to say in derision you pray by the Spirit is a blasphemy against the Spirit it is a main work of the Spirit of God in the hearts of his children to help them to pray Gal. 4.6 Because you are sons God hath sent the spirit of his Son into your hearts Crying Abba Father Quest But many of the children of God have not such abilities to expresse themselves in prayer how then doth the Spirit help their infirmities Answ Though they have not alwayes the gifts of the Spirit in prayer yet they have the groans of the Spirit Rom. 8.26 Gifts are the Ornament of prayer but not the life of prayer A carcass may be hung with jewels Though the Spirit may deny fluency of speech yet it gives fervency of desire and such prayers are most prevalent The prayers which the Spirit indites in the hearts of Gods children have these three-fold qualifications 1. The prayers of Gods children are believing prayers Prayer is the key Faith is the hand that turns it Faith feathers the Arrow of prayer and makes it pierce the Throne of grace Matth. 21.22 Whatever you shall ask in prayer believing ye shall receive Whereupon saith Hierom * Non orarem nisi crederem I would not presume to pray unless I bring faith along with me to pray and not believe is as one saith a kind of jeer offered to God * Irrisio Dei est Pelican as if we thought either he did not hear or he would not grant That Faith may be animated in prayer we must bring Christ in our Arms when we appear before God 1 Sam. 7.9 And Samuel took a sucking Lamb and offered it for a burnt-offering and Samuel cryed unto the Lord for Israel and the Lord heard him this sucking Lamb typified Christ When we come to God in prayer we must bring the Lamb Christ along with us Themistocles carried the Kings son in his Arms and so pacified the King when he was angry * Thucyd.
the children of God present Christ in the Arms of their Faith 2. The prayers of Gods children indited by the Spirit are ardent prayers Ye have received the Spirit whereby we cry Abba Father Rom. 8.15 Father that implies Faith we cry that implies fervency The incense was to be laid upon burning coals Lev. 16.12 The incense was a type of prayer the burning coals of ardency in prayer Elias prayed earnestly Jam. 5.17 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbis addita verbalia apud Hebraeus vehementiam significant Grot. IN PRAYING HE PRAYED that is he did it with vehemency †in prayer the heart must boyle over with heat of affection Prayer is compared to groans unutterable * Rom. 8.26 it alludes to a woman that is in pangs We should be in pangs when we are travelling for mercy such prayer commands God himself Isa 45.11 3. The prayers of Gods children are heart-cleansing prayers they purge out sin many pray against sin and sin against prayer Gods children do not only pray against sin but pray down sin 3. The Spirit of God hath a witnessing work in the heart Gods children have not only the influence of the Spirit but the witness Rom. 8.16 The Spirit itself beareth witness with our spirit that we are the children of God There is a three-fold witness a child of God hath the witness of the Word the witness of Conscience the witness of the Spirit the Word makes the major Proposition He who is in such a manner qualified is a childe of God Conscience makes the minor but Thou art so divinely qualified the Spirit makes the conclusion therefore Thou art a child of God The Spirit joyns with the witness of Conscience Rom. 8.16 The Spirit witnesseth with our spirits The Spirit teacheth Conscience to search the Records of Scripture and finde its evidences for heaven it helps conscience to spell out its name in a promise it bears witness with our spirit Quest Quest But how shall I know the witness of the Spirit from a delusion Answ Answ The Spirit of God always witnesseth according to the Word as the Eccho answers the voyce Enthusiasts speak much of the Spirit but they leave the Word That inspiration which is either without the Word or against it is an imposture The Spirit of God did indite the Word 2 Pet. 1.21 Now if the Spâ—rit should witness otherwise than according to the Word the Spirit should be divided against it self it should be a spirit of contradiction witnessing one thing for a truth in the Word and another thing different from it in a mans conscience 4. The fourth sign of Gods children is Zeal for God they are zealous for his Day his Truth his Glory they who are born of God are impatient of his dishonour Moses was cool in his own cause but hot in Gods when the people of Israel had wrought folly in the golden Calf he breaks the Tables When Saint Paul saw the people of Athens given to Idolatry his spirit was stirred in him Acts 17.16 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was imbittered or as the word may signifie he was in a Paroxysme or burning fit of zeal He could not contain but with this fire of zeal dischargeth against their sin As we shall answer for idle words so for sinful silence it is dangerous in this sense to be possessed with a dumb Divel David saith the zeal of Gods house had eaten him up Psal 69.9 Many Christians whose zeal once had almost eaten them up now they have eaten up their zeal they are grown tepid and neutral the breath of preferment blowing upon them hath cooled their heat I can never believe that he hath the heart of a childe in him that can be patient when Gods glory suffers Can an ingenuous childe endure to hear his father reproached though we should be silent under Gods displeasure yet not under his dishonour When there is an holy fire kindled in the heart it will break forth at the lips zeal tempered with holiness is the white and sanguine which gives the foul its best complexion Of all others let Ministers be impatient when Gods glory is impeached and eclipsed A Minister without zeal is like salt that hath lost its savour Zeal will make men take injuries done to God as done to themselves It is reported of Chrysostom that he reproved any sin against God as if he himself had received a personal wrong * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Ministers be either shaken with fear or seduced with flattery God never made Ministers to be as false glasses to make bad faces look fair for want of this fire of zeal they are in danger of another fire even the burning lake Rev. 21.8 into which the fearful shall be cast 5. Those who are Gods children and are born of God are of a more noble and celestial spirit than men of the world they minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things above * Col. 3.2 1 John 5.4 Whatsoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcometh the world The children of God live in an higher Region they are compared to Eagles Isa 40.31 in regard of their sublimeness and heavenly-mindedness their souls are fled aloft Christ is in their heart Col. 1.27 and the world is under their feet Rev. 12.1 Men of the world are ever tumbling in thick clay they are terrae filii not Eagles but Earth-worms the Saints are of another spirit they are born of God and walk with God as the childe walks with the father Noah walked with God Gen. 6.9 Gods children shew their high Pedigree in their heavenly Conversation Phil. 3.21 6. Another sign of Adoption is love to them that are children Gods children are knit together with the bond of love as all the members of the body are knit together by several nerves and ligaments If we are born of God then we love the brotherhood 1 Pet. 2.17 Idem est motus animae in imaginem rem he that loves the person loves the picture The children of God are his walking pictures and if we are of God we love those who have his Effigies and Pourtraiture drawn upon their souls If we are born of God we love the Saints notwithstanding their infirmities Children love one another though they have some imperfections of nature a squint-eye or a crooked back We love gold in the Oar though it have some drossiness in it the best Saints have their blemishes We read of the spot of Gods children Deutr. 32.5 A Saint in this life is like a fair face with a scar in it If we are born of God we love his children though they are poor we love to see the image and picture of our father though hung in never so poor a Frame we love to see a rich Christ in a poor man And if we are children of the Highest we shew our love to Gods children 1. By prizing their persons
heart let thy delight be in them that excell in vertue Psal 16.3 The Saints carry the Lanthorn of the Word along with them it is good to walk with them that carry the light Answ 3 3. If you would keep your heart watch over your passions the heart is ready to be destroyed by its own passion as the Vessel is to be overturned with the Sail the heart doth sometimes sink in sorrow swell with anger and abound excessively with carnal joy Diagoras seeing his three sons in one day crowned Conquerors dyed for joy Passion transports beyond the bounds of reason 't is a kind of phrensie that possesseth Lay the curben-bit of restraint upon your passions or your hearts will run wilde in sin take heed of enflaming your spirits as a man would avoid those wines and strong waters that may heat his blood cut off all occasions that may awaken this FURY take away the fuel that feeds this fire When this viper of passion begins to gather heat pray it down Prayer saith Luther takes down the swelling of the soul and abates the heat of inordinate affections How dangerous are these fiery exhalations Moses in a passion spake unadvisedly with his lips Psal 106.33 A man in a rage is like a ship in a Tempest that hath neither Pilot or Sails or Oars to help it but is exposed to the Waves and Rocks how many have lost their hearts in a storm Answ 4 4. If you would keep your heart keep all the passages to your heart he that would keep a City keeps the Forts and Outworks keep especially the two Portals of the heart fast the eye and the ear 1. Keep the eye the eye oft sets the heart on fire Job did make a Covenant with his eyes Job 31.1 * Voluit reducere speciem sensus externi ad tandem speciem cum inteâ—o The Serpent sometimes creeps in through the Window or Casement into a Room the old Serpent the Divel creeps through the Casement of the eye into the heart the eye is taster to the appetite First Eve saw the Tree was good for food then she took of the fruit Gen. 3.6 Look to the eye some of the Heathens have pulled out their eyes because they would not be enticed by impure objects I say not pull out the eye only keep the Portal shut the Romans never did let their prisoners go abroad but their Keepers went with them never send thine eyes abroad but send their Keepers with them 2. Keep the ear much sin is conveyed to the heart through the ear the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt communication Eph. 4.29 Because impure discourse corrupts and poysons the heart Keep thy ear open to God and shut to sin deafen thy ears to the lies of the slanderer and heretick let not him have thy ear who comes to rob thee of thy heart 5. If you would keep your heart get Christ into your Answ 5 heart Eph. 3.17 That Christ may dwell in your heart Nothing can hurt but sin if Christ be in the heart he will purifie it his Spirit is the refiners fire Mal. 3.2 If Christ be in the heart he will adorn it he will bring in the rich furniture of his graces and so beautifie the hidden man of the heart 1 Pet 3.4 If Christ be in the heart he will defend it the Castle of the heart can never be taken if Christ be in it Let Satan dig his Mines lay his Train of powder shoot his Balls of wilde-fire if the Lord of Hosts pitch his Tent in the heart it can never be taken by storm 6. If you would keep your hearts have a care to keep Answ 6 your thoughts Jer. 4.14 How long shall vain thoughts lodge within thee What though you set a watch before the door of the lips if you let your heart run out in vain impure thoughts the heart is the presence-chamber which is to be kept for God vain thoughts defile the Room and make it unfit for God to come into The thoughts make way for sin while the mind is musing the heart burns David let his heart rove into wanton thoughts and that made way for the act of adultery 2 Sam. 11.4 Thoughts are Purveyers for sin they do first start sin and then the heart hunts it Answ 7 7. If you would keep your heart keep your accounts well bring thy heart often to trial put queries to thy heart O my heart what dost thou whether goest thou see what work lies undone what sin thou hast to bewail what grace to strengthen search thy evidences examine thy title to Christ 2 Cor. 13.5 Traverse things narrowly in thy soul see if there be no sin countenanced search as Israel did for Leven keep a Diary in thy heart see how things go in thy soul be not a stranger at home for want of this pâ—lying with the heart many are kept in the dark and understand not the true state of their souls they live known to others but dye unknown to themselves O what wisdom is it for a Christian to be much with his own heart he that would keep his Estate must keep his Account-books well Christian redeem time every day to turn over the book of conscience trade with thy own heart it will be stealing out to sin call it often to account Seneca would every night when his candle was out ask himself what he had done that day often reckonings keep God and the conscience friends Answ 8 8. If you would keep your heat set fences about your heart those who would keep fruit or flowers fence them in There are foure Fences we should set about our hearts to keep them Fence 1 1. The fear of God Prov. 23.17 Be thou in the fear of the Lord all the day long As in natural fear the spirits recoil to the heart to keep it so the fear of God preserves the heart fear puts an holy awe upon the soul and keeps it from sinful excursions fear bolts the door of the heart against vanity Prov. 16.6 By the fear of the Lord men depart from evil As a Noble-mans Porter stands at the gate to keep out every thing that is unseemly from being brought into the house so the fear of God stands as an armed man at the gate of the heart to keep out tentations from entrings fear lies sentinel it stands as a Watchman on the Tower and looks every way to see what danger is approaching fear will not admit any thing into the soul which is dishonourable to God 2. Love without fear makes us presume and fear Fence 2 without love makes us despair the love of God is the most forcible Argument to prevail with an ingenious spirit Thus love argues Hath God given me Christ hath he joynted me in the promises hath he setled a Reversion of heaven upon me and shall I walk unworthy of this love shall I voluntarily sin against this God No I will rather dye than sin this made
And such is Christs blood it can never be emptied he that is poor in spirit hath recourse still to this fountain he sets an high value and appreâ—iation upon Christ he hides himself in Christs wounds * In vulacribus Christi dormio securus requiesco intrepidus Aug. he bathes himself in his blood he wraps himself in his Robe he sees a spiritual dearth and famine at home but he makes out to Christ Shew me the Lord saith he and it sufficeth 3. He that is poor in spirit is ever complaining of his spiritual estate that look as it is with a poor man he is ever telling you of his wants he hath nothing to help himself with he is ready to be starved so it is with him that is Poor in spirit he is ever complaining of his wants I want a broken heart a thankful heart he makes himself the most indigent creature though he dares not deny the work of grace which were a bearing false witness against the Spirit yet he mourns he hath no more grace This is the difference between an hypocrite and a child of God the hypocrite is ever telling what he hath a child of God complains of what he wants the one is glad he is so good the other grieves he is so bad the poor in spirit goes from Ordinance to Ordinance for a supply of his wants he would fain have his stock increased Try by this if you are poor in spirit while others complain they want children they want Estates do you complain you want Grace this is a good sign there is that maketh himself Poor yet hath great Riches Prov. 13.7 Some beggers have died rich the poor in spirit who have lain all their lives at the gate of mercy and have lived upon the Alms of free-grace have dyed rich in faith heirs to a Kingdom 4. He that is Poor in spirit is lowly in heart Rich men are commonly proud and scornful but the poor are submissive the poor in spirit rowle themselves in the dust in the sense of their unworthiness I abhor my self in dust Job 42.6 He who is poor in spirit looks at anothers excellencies and his own infirmities he denies not only his sins but his duties the more grace he hath the more humble he is because he now sees himself a greater debtor to God if he can do any duty he acknowledgeth it is Christs strength more than his own Phil. 4.13 as the Ship gets to the Haven more by the benefit of the wind than the sail So when a Christian makes any swift progress 't is more by the wind of Gods Spirit than the sail of his own indeavour the poor in spirit when he acts most like a Saint he confesseth himself the chief of sinners he blusheth more at the defect of his graces than others do at the excess of their sins he dares not say he hath prayed or wept he lives yet not he but Christ lives in him Gal. 2.20 He labours yet not he but the grace of God 1 Cor. 15.10 5. He who is poor in spirit is much in prayer he sees how short he is of the standard of holiness therefore begs for more grace Lord more faith more conformity to Christ A poor man is ever begging you may by this know one that is Poor in spirit he is ever begging for a spiritual Almes he knocks at heaven-gate he sends up sighs he poures out tears he will not away from the gate till he have his dole God loves a modest boldness in prayer such shall not be non-suited 6. The poor in spirit is content to take Christ upon his own terms the proud sinner will article and indent with Christ he will have Christ and his pleasure Christ and his covetousness but he that is poor in spirit sees himself lost without Christ and he is willing to have him upon his own terms a Prince as well as a Saviour Phil. 3.8 Jesus my Lord. A Castle that hath been long besieged and is ready to be taken will deliver up on any terms to save their lives he whose heart hath been a Garrison for the Divel and hath held out long in opposition against Christ when once God hath brought him to poverty of spirit and he sees himself damn'd without Christ let God propound what Articles he will he will readily subscribe to them Acts 9.6 Lord what wilt thou have me do He that is poor in spirit will do any thing that he may have Christ he will behead his beloved sin he will with Peter cast himself upon the water to come to Christ 7. He that is poor in spirit is an Exalter of free-grace none so magnifie mercy as the poor in spirit the poor are very thankful When Paul had tasted mercy how thankfully doth he adore free-grace 1 Tim. 1.14 The grace of our Lord was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was super-exuberant he sets the crown of his salvation upon the head of free-grace as a man that is condemned and hath a pardon sent him how doth he proclaim the goodness and clemency of his Prince so Saint Paul displays free-grace in its orient colours he interlines all his Epistles with free-grace as a Vessel that hath been perfum'd makes the wine taste of it so Paul who was a Vessel perfum'd with mercy makes all his Epistles to taste of this perfume of free-grace they who are poor in spirit bless God for the least crumb that falls from the Table of free-grace SECT 4. Use 4 LAbour for poverty of spirit Christ begins with this Exhort and we must begin here if ever we be saved poverty of spirit is the foundation stone on which God layes the superstructure of glory There are four things may perswade Christians to be poor in spirit 1. This poverty is your riches you may have the worlds riches and yet be poor you cannot have this poverty but you must be rich poverty of spirit intitles you to all Christs riches 2. This poverty is your Nobility * Nobilis inâ—pia mentis humilitas Austin God looks upon you as persons of honour he that is vile in his own eyes is precious in Gods eyes * Tanto eris apud Deum reciosior quaâ—to fueris in oculis tuis despectior Isiod the way to rise is to fall God esteems the Valley highest 3. Poverty of spirit doth sweetly quiet the soul when a man is brought off himself to rest on Christ what a blessed calm is in the heart I am poor but my God shall supply all my need Phil. 4.19 I am unworthy but Christ is worthy I am indigent Christ is infinite Lead me to the Rock that is higher than I Psal 61.2 A man is safe upon a Rock when the soul goes out of it self and centers upon the Rock Christ now it is firmly setled upon its Basis this is the way to comfort thou wilt be wounded in spirit till thou comest to be poor in spirit 4. Poverty of
then tell me if there be not enough in it to draw forth tears I know not what name to give it bad enough one calls it the Divels excrement sin is malorum colluvies it is a complication of all evil it is the spirits of mischief distilled 1. Sin dishonours God it denies Gods Omnisciency it derides his Patience it distrusts his Faithfulness sin tramples upon Gods Law slights his Love grieves his Spirit 2. Sin wrongs us 1. Sin shames us Prov. 14.34 Sin is a reproach to any people sin hath made us naked it hath plucked off our Robe and taken our Crown from us it hath spoiled us of our glory nay it hath not only made us naked but impure Ezek. 16.6 I saw thee polluted in thy blood Sin hath not only taken off our cloth of gold but it hath put upon us filthy garments Zach. 3.3 God made us after his likeness Gen. 1.26 but sin hath made us like the Beasts that perish Psal 49. ult We are all become brutish in our affections nor hath sin made us only like the Beasts but like the Divel John 8.44 Sin hath drawn the Divels picture upon mans heart 2. Sin stabs us the sinner like the Jaylor draws a Sword to kill himself * Acts 16.27 he is bereaved of his judgement and like the man in the Gospel possessed with the Divel he cuts himself with stones * Mark 5 5. though he hath such a stone in his heart that he feels it not Every sin is a stroak at the soul tot vitia tot vulnera so many sins so many wounds every blow given to the Tree helps forward the Felling of the Tree Every sin is an hewing and chopping down the soul for hell-fire if then there be all this evil in sin if this forbidden fruit hath such a bitter Core it may make us mourn our hearts should be the Spring and our eyes the Rivers 2. If we would be Mourners let us be Orators Beg a spirit of contrition * Da Domine Deus cordi mee poenitentiam oculis lachrymarum fontem Austin pray to God that he will put us in mourning that he will give us a melting frame of heart let us beg Achsahs blessing Josh 15. Springs of water Josh 15.19 Let us pray that our hearts may be spiritual limbecks dropping tears into Gods bottle Let us pray that we who have the poyson of the Serpent may have the tears of the Dove the Spirit of God is a Spirit of mourning let us pray that God would poure that Spirit of grace on us whereby we may look on him whom we have pierced and mourn for him Zach. 12.10 God must inspirare before we can suspirare he must breath in his Spirit * Velle bonum nisi gratiae adminiculo non possumus Aug. de grat lib. arbit before we can breath out our sorrows the Spirit of God is like the fire in a Still that sends up the dews of grace in the heart and causeth them to drop from the eyes 'T is this blessed Spirit whose gentle breath causeth our spices to smell and our waters to flow and if the spring of mourning be once set open in the heart there can want no joy as tears flow out comfort flows in which leads to the second part of the Text they shall be comforted CHAP. XI Shewing the comforts belonging to Mourners Matth. 5.4 They shall be comforted HAving already presented to your view the dark side of the Text I shall now shew you the light side they shall be comforted Where observe 1. Mourning goes before comfort as the launcing of a wound precedes the cure the Antinomian talks of comfort but cries down mourning for sin he is like a foolish Patient who having a Pill prescribed him licks the sugar but throws away the Pill The Libertine is all for joy and comfort he licks the sugar but throws away the bitter Pill of Repentance if ever we have true comfort we must have it in Gods way and method sorrow for sin ushers in joy Isa 57. I will restore comfort to him and to his Mourners That is the true Sun-shine of joy which comes after a showre of tears we may as well expect a crop without seed as comfort without Gospel-mourning 2. Observe that God keeps his best wine till last first he prescribes mourning for sin and then sets abroach the wine of consolation the Divel doth quite contrary he shews the best first and keeps the worst till last First he shews the wine sparkling in the glass then comes the biting of the serpent Prov. 23.32 Satan sets his dainty dishes before men he presents sin to them coloured with beauty sweetned with pleasure silvered with profit and then afterwards the sad reckoning is brought in He shewed Judas first the silver bait and then struck him with the hook This is the reason why sin hath so many followers because it shews the best first first the golden Crowns and then come the Lyons teeth Rev. 9.7 8. But God shews the worst first first he prescribes a bitter potion and then brings a cordial they shall be comforted 3. Observe Gospel-tears are not lost they are seeds of comfort while the penitent doth poure out tears God poures in joy if thou wouldst be chearful saith Chrysostom be sad * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 126.5 They that sowe in tears shall reap in joy It was the end of Christs anointing and coming into the world that he might comfort them that mourn Isa 61.3 Christ had the oyle of gladness poured on him as Chrysostom saith that he might poure it upon the Mourner well then may the Apostle call it a repentance not to be repented of 2 Cor. 7.10 A mans drunkenness is to be repented of his uncleanness is to be repented of but his repentance is never to be repented of because it is the inlet to joy Blessed are they that mourn for they shall be comforted Here is sweet fruit from a bitter stock Christ caused the earthen Vessels to be filled with water and then turned the water into wine John 2.9 So when the eye that earthen Vessel hath been filled with water brim full then Christ will turn the water of tears into the wine of joy Holy mourning saith Saint Basil * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil is the seed out of which the flower of eternal joy doth grow The Reason why the Mourner shall be comforted is 1. Because Mourning is made on purpose for this end Mourning is not prescribed for it self but in ordine ad aliud that it may lay a train for comfort therefore we sowe in tears that we may reap in joy Holy mourning is a spiritual medicine now a medicine is not prescribed for it self but for health-sake so Gospel-mourning is appointed for this very end to bring forth joy 2. The spiritual Mourner is the fittest person for comfort When the heart is broken for sin now it is fittest for
Altar or Sacrifice the Altar had not cleansed him but he had defiled the Altar A foul hand defiles the purest water an impure heart defiles Prayers Sacraments he drops poyson upon all A pure stream running through muddy ground is polluted the holiest Ordinances are stained running through an impure heart A sinners works are called opera mortua dead works Hebr. 6.1 And those works which are dead cannot please God a dead wife cannot please her husband 2. Heart-purity is necessary in respect of God God is holy purity is the chief Robe wherewith God himself is cloathed Hab. 1.13 Thou art of purer eyes than to behold evil And will this holy God endure to have an impure heart come near him will a man lay a Viper in his bosome the holy God and the sinner cannot dwell together None can dwell together but friends but there is no friendship between God and the sinner both of them being of a contrary judgment and disposition An impure heart is more odious to God than a Serpent God gave the Serpent its venome but Satan fills the heart with sin Acts 5.3 Why hath Satan fill'd thy heart The Lord abhors a sinner he will not come near him having his plague-soars running Zach. 11.8 My soul loathed them 3. Heart-purity is necessary in regard of the Angels they are pure creatures The Cherubims which typified the Angels were made of fine gold to denote the purity of their Essence no unholy thought enters into the Angels therefore there must be purity of heart that there may be some resemblance between us and them What should unholy hearts do among those pure angelical spirits 4. In regard of the Saints glorified They are pure being refined from all lees and dregs of sin Their title is spirits of just men made perfect Heb. 12.23 Now what should profane spirits do among spirits made perfect I tell you if you who wallow in your sins could come near God and Angels and spirits of men made perfect and have a sight of their lustre you would soone wish your selves out of their company as a man that is dirty and in his rags if he should stand before the King and his Nobles and see them glistering in their cloth of gold and sparkling with their jewels he would be ashamed of himself and wish himself out of their presence 5. There must be heart-purity in regard of heaven heaven is a pure place it is an inheritance undefiled 1 Pet. 1.4 No unclean beasts come into the heavenly Ark there shall not enter into it any thing that defileth Rev. 21.27 The Lord will not put the new wine of glory into a musty impure heart all which considered shows the necessity of heart-purity 2. It is the will of God that we should be pure in heart 1 Thes 4.3 This is the will of God your sanctification Are you low in the world perhaps it is not the will of God that you should be rich but it is the will of God that you should be holy This is the will of God your sanctification Let God have his will by being holy and you shall have your will in being happy Gods will must either be fulfilled by us or upon us 3. Purity of heart is the characteristical note of Gods people Psal 73.1 God is good to Israel even to such as are of a clean heart Heart-purity denominates us the Israel of God It is not profession which makes us the Israel of God it makes us of Israel indeed but all are not Israel which are of Israel Rom. 9.6 Purity of heart is the jewel which is hung only upon the elect As chastity distinguisheth a vertuous woman from an Harlot so the true Saint is distinguished from the Hypocrite by his heart-purity This is like the Noblemans star or garter which is a peculiar ensign of honor differing him from the vulgar when the bright star of purity shineth in a Christians heart it doth distinguish him from a formal professor 4. Purity of heart makes us like God it was Adams unhappinesse once he aspired to be like God in omnisciencie but we must endeavour to be like God in sanctity Gods image consists in holinesse those who have not his image and superscription upon them he will say I know you not* Chrysost God delights in no heart but where he may see his own face and likenesse You cannot see your face in a glasse when it is dusty Gods face cannot be seen in a dusty impure soul a pure heart like a clean glasse gives forth some idaea and representation of God There is little comfort in being like God in other things besides purity Are we like God in that we have a being So have stones Are we like him in that we have motion So have stars are we like him in that we have life so have trees and birds Are we like him in that we have knowledge so have Divels there is no likenesse to God will prove comfortable and blisseful but our being like him in purity God loves the pure in heart lovers founded upon likenesse 5. The excellency of the heart lies in the purity of it Purity was the glory of the soul in innocency the purer a thing is the better the purer the aire is and the more free from noxious vapours the better it is the spirits of water distill'd are most precious the purer the gold is the more valuable the purer the wine is when it is taken off from the lees and dregs the more excellent it is the more the soul is clarified by grace and taken off from the lees and dregs of sin the more precious account God makes of it the purer the heart is the more spiritual it is and the more spiritual the more fit to entertain him who is a Spirit 6. God is good to the pure in heart Psal 73.1 God is good to Israel even to such as are of a clean heart We all desire that God should be good to us 't is the sick mans prayer the Lord be good to me God is good to such as are of a clean heart Quest Quest But how is God good to them Answ Answ Two wayes 1. To them that are pure all things are sanctified Titus 1.15 To the pure all things are pure Estate is sanctified Relations are sanctified as the Temple did sanctifie the gold and the Altar did sanctifie the offering To the unclean nothing is clean their Table is a snare their Temple-devotion is sin There is a curse entailed upon a wicked man †but holiness removes the curse * Deut. 28.16 and cuts off the entail to the pure all things are pure 2. The pure-hearted have all things work for their good Rom. 8.28 Mercies and afflictions shall turn to their good the most poysonful drug shall be medicinable the most cross Providence shall carry on the design of their salvation * Ista quae putatur poena fit medicina Hier. who then would not be pure in heart
God is good to such as are of a clean heart 7. Heart purity makes way for heaven the pure in heart shall see God Happiness is nothing but the quintessence of holiness purity of heart is heaven begun in a man holiness is called in Scripture the anointing of God 1 John 2.27 Solomon was first anointed with the holy oyle and then he was made King 1 Kings 1.39 The people of God are first anointed with the oyle of the Spirit and made pure in heart and then the Crown of glory is set upon their head * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar And is not purity to be highly valued it lays a Train for glory purity of heart and seeing of God are linked together 8. The examples of those who have been eminent for heart-purity the Lord Jesus was a pattern of purity John 8.46 Which of you convinceth me of sin in this we are to imitate Christ we are not to imitate him in raising the dead * Non mundos fabricare non mortuos susciâ—ere Aug. or in working miracles but in being holy 1 Pet. 1.16 Besides this golden pattern of Christ we are to write after the fair copy of those Saints who have been of a Dove like purity David was so pure in heart that he was a man after Gods heart Abraham so purified by faith that he was one of Gods Cabinet-counsel * Gen. 18.17 Moses so holy that God spake with him face to face what were the rest of the Patriarchs but so many plants of Renown flourishing in holiness The fathers in the primitive Church were exemplary for purity Gregory Nazianzene Basil Augustine they were so inlaid and adorn'd with purity that envy it self could not tax them * Stabilitatem habuerunt in fide sanctitatem in opere therefore as Caesar wished he had such Souldiers as were in the time of Alexander the great so we may wish we had such Saints as were in the Primitive times so just were they in their dealings so decent in their attire so true in their promises so devout in their Religion so unblameable in their lives that they were living Sermons walking Bibles real Pictures of Christ and did help to keep up the credit of godliness in the world 9. Heart-purity is the only jewel you can carry out of the world Hast thou a child thou delightest in or an Estate you can carry nothing out of the world 1 Tim. 6.7 Purity of heart is the only commodity can be with comfort transported this is that will stay longest with you usually we love those things will last longest we prize a Diamond or piece of gold above the most beautiful flower because fading heart-purity hath perpetuity it will go with us beyond the grave SECT 6. Means for heart-purity BUT how shall we attain to heart-purity 1. Often look into the Word of God John 15.3 Now ye are clean through the Word Psal 119.140 Thy Word is very pure Gods Word is pure not only for the matter of it but the effect because it makes us pure John 17.17 Sanctifie them through thy truth thy Word is truth By looking into this pure Chrystal we are changed into the image of it the Word is both a glass to shew us the spots of our souls and a lavor to wash them away the Word breaths nothing but purity it irradiates the mind it consecrates the heart 2. Go to the Bath There are two Baths Christians should wash in 1. The Bath of tears * Lavacrum lachrymarum Go into this Bath Peter had sullied and defiled himself with sin and he washed himself with penitential tears Mary Magdalen who was an impure sinner stood at Jesus feet weeping Luk. 7.38 Maries tears did wash her heart as well as Christs feet Oh sinners let your eyes be a fountain of tears weep for those sins which are so many as have passed all Arithmetick this water of contrition is healing and purifying 2. The Bath of Christs blood * Lavacrum sanguinis this is that fountain opened for sin and for uncleanness Zach. 13.1 A soul steeped in the brinish tears of Repentance and bathed in the blood of Christ is made pure this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the legal washings and purifications were but Types and Emblems representing Christs blood this blood layes the soul a whitening 3. Get faith 'T is a soul-cleansing grace Acts 15.9 Having purified their hearts by faith The woman in the Gospel that did but touch the hem of Christs garment was healed a touch of faith heals If I believe Christ and all his merits are mine how can I sin against him we do not willingly injure those friends which we believe love us Nothing can have a greater force and efficacy upon the heart to make it pure than faith faith will remove Mountains the Mountains of pride lust envy faith and the love of sin are inconsistent 4. Breath after the Spirit it is called the holy Spirit Eph. 1.13 It purgeth the heart as Lightning purgeth the Aire That we may see what a purifying vertue the Spirit hath it is compar'd 1. To fire Acts 2.3 Fire is of a purifying nature it doth refine and cleanse mettals it separates the dross from the gold the Spirit of God in the heart doth refine and sanctifie it it burns up the dross of sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 2. The Spirit is compared to wind Acts 2.2 There came a sound from heaven as of a mighty rushing wind and they were all filled with the Holy Ghost The wind doth purifie the Aire * Ventus aerem expurgat when the Aire by reason of foggy vapours is unwholsome the wind is a Fan to winnow and purifie it Thus when the vapours of sin arise in the heart vapours of pride and covetousness earthly vapours the Spirit of God ariseth and blows upon the soul and so purgeth away these impure vapours The Spouse in the Canticles prays for a Gaâ—e of the Spirit that she might be made pure Cant. 4.16 3. The Spirit is compared to water John 7.38 39. He that believeth on me out of his belly shall flow Rivers of living water but this spake he of the Spirit The Spirit is like water not only to make the soul fruitful for it causeth the desert to blossome as the Rose Isa 32.15 Isa 35.1 But the Spirit is like water to purifie Whereas before the heart of a sinner was unclean and whatever he touch'd had a tincture of impurity Num. 19.22 when once the Spirit comes into the heart it doth with its continual showres and lavors wash off the filthiness of it making it pure and fit for the God of the spirits to dwell in 5. Take heed of familiar converse and intercourse with the wicked One vain mind makes another one hard heart makes another the stone in the body is not infectious but the stone in the heart is One profane spirit poysons another Beware of the
things from the wise and prudent and hast revealed them unto babes A father will teach his children the childe goes to his father Father Teach me my Lesson so David goes to God Psal 143.10 Teach me to do thy will for thou art my God The Lord glories in this title Isa 48.17 I am the Lord thy God which teacheth thee to profit Gods children have that anointing which teacheth them all things necessary to salvation they see those mysteries which are vail'd over to carnal eyes as Elisha saw those Horses and Chariots of fire which his servant did not see 2 Kings 6.17 The adopted see their own sins Satans snares Christs beauty which they whom the god of the world had blinded cannot discern whence was it that David understood more than the Ancients Psal 119.100 He had a Father to teach him God was his Instructer Psal 71.17 O God thou hast taught me from my youth Many a childe of God complains of ignorance and dulness remember this thy Father will be thy Tutor he hath promised to give his spirit to lead thee into all truth John 16.13 And God doth not only inform the understanding but incline the will he doth not only teach us what we should do but enable us to do it Ezek. 36.27 I will cause you to walk in my statutes What a glorious priviledge is this to have the star of the world pointing us to Christ and the load-stone of the Spirit drawing 7. If we are children this gives boldness in prayer Privi ∣ ledge 7 the childe goes with confidence to his father and he cannot finde in his heart to deny him Luke 11.13 How much more shall your heavenly Father give his holy Spirit to them that ask him All the father hath is for his childe if he comes for money who is it for but his childe If thou comest to God for pardon for brokenness of heart God cannot deny his childe Who doth he keep his mercies in store for but his children And that which may give Gods children holy boldness in prayer is this When they consider God not only in the relation of a Father but as having the disposition of a Father Some parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a morose rugged nature but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of mercies 2 Cor. 1.3 He begets all the bowels in the world in prayer we should look upon God under this notion a Father of mercy sitting upon a Throne of grace we should run to this heavenly Father in all conditions 1. In our sins as that sick childe 2 Kings 4.19 He said unto his father my head my head assoon as he found himself not well he ran to his father to succour him So in case of sin Run to God My heart my heart O this dead heart Father quicken it this hard heart Father soften it Father my heart my heart 2. In our tentations A childe when another strikes him runs to his Father and complains so when the Devil strikes us by his temptations let us run to our Father Father Satan assaults and hurles in his fiery darts he would not only wound my peace but thy glory Father take off the Tempter 't is thy childe that is worried by this red Dragon Father wilt not thou bruise Satan under my feet What a sweet priviledge is this when any burden lies upon our spirits we may go to our Father and unload all our cares and griefs into his bosome Privi ∣ ledge 8 8. If we are children then we are in a state of freedom Claudius Lysias valued his freedom of Rome at an high rate a state of son-ship is a state of freedom this is not to be understood in an Antinomian sense that the children of God are freed from therule of the Moral Law this is such a freedom as Rebels take Was it ever heard that a childe should be freed from duty to his parents But the freedom which Gods children have is an holy freedom they are freed ab imperio carnis from the Law of sin Rom. 8.2 This is the sad misery of an unregenerate person he is in a state of Vassaladge he is under the tyranny of sin * Quamobrem dignitatem tuam abjicis teque servum peccati constituis Bern. Justin Martyr used to say It is the greatest slavery in the world for a man to be subject to his own passions A wicked man is as very a slave as he that works in the Gally look into his heart and there are Legions of lusts ruling him he must do what sin will have him a slave is at the service of an usurping Tyrant if he bid him dig in the Mine hew in the Quarries tug at the Oar he must do it Thus every wicked man must do what corrupt nature inspired by the Divel bids him if sin bids him be drunk be unchaste he is at the command of sin as the Ass is at the command of the Driver sin first enslaves and then damns But the children of God though they are not freed from the in-being of sin yet they are freed from the Law of sin all sins commands are like Laws repeal'd which are not in force though sin live in a childe of God yet it doth not reign Rom 6.14 Sin shall not have dominion over you Sin hath not a coercive power over a childe of God there is a principle of grace in his heart which gives check to corruption This is a believers comfort though sin be not removed yet it is subdued and though he cannot keep sin out yet he keeps sin under the Saints of God are said to crucifie the flesh Gal. 5.24 Crucifying was a lingring death first one member dyed then another every childe of God crucifies sin some limb of the old man is ever and anon dropping off though sin doth not dye perfectly it dyes daily this is the blessed freedom of Gods children they are freed from the Law of sin they are led by the Spirit of God Rom. 8.14 This Spirit makes them free and chearful in obedience 2 Cor. 3.17 Where the Spirit of the Lord is there is liberty 9. If we are children then we are heirs apparent to Privi ∣ ledge 9 all the promises the promises are called precious 2 Pet. 2.4 The promises are a Cabinet of jewels they are breasts full of the milk of the Gospel the promises are enriched with variety and are suited to a Christians present condition Doth he want pardoning grace there is a promise carries forgiveness in it Jer. 31.34 Doth he want sanctifying grace there is a promise of healing Hos 14.4 Doth he want corroborating grace there is a promise of strength Isa 41.10 And these promises are the childrens bread the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heirs of the promise Hebr. 6.17 There is Christ and heaven in a promise and there is never a promise in the Bible but an adopted person may lay a Legal claim to it and say This
12.9 My grace is sufficient for thee Deutr. 33.27 Underneath are the everlasting arms if Christ put the yoke of persecution over us he will put his armes under us the Lord Jesus will not only crown us when we conquer but he will enable us to conquer when the Dragon fights against the godly Christ is that Michael which stands up for them and helps them to over-come Dan. 12.1 9. He that refuseth to suffer persecution shall never be free from suffering 1. Internal sufferings he that will not suffer for conscience shall suffer in conscience thus Francis Spira after he had for fear abjur'd that doctrine which once he professed was in great terrour of minde and became a very Anatomy he professed he felt the very pains of the damned in his soul he who was afraid of the stake was set upon the wrack of conscience 2. External sufferings Pendleton who refused to suffer for Christ not long after his house was on fire and he was burned in it he who would not burn for Christ was afterwards made to burn for his sins 3. Eternal sufferings Jude 7. Suffering the vengeance of eternal fire 10. These present sufferings cannot hinder a man from being blessed Blessed are they that are persecuted c. We think beati divites blessed are they that are rich nay but blessed are they that are persecuted Jam. 1.12 Blessed is the man that endures temptation 1 Pet. 3.14 If ye suffer for righteousness sake happy are ye That persecution cannot hinder us from being blessed I shall prove by four demonstrations 1. They are blessed who have God for their God Psal 144.15 Happy is that people whose God is the Lord but persecution cannot hinder us from having God for our God Dan. 3.17 Our God is able to deliver us though persecuted yet they could say Our God therefore persecution cannot hinder us from being blessed 2. They are blessed whom God loves but persecution cannot hinder the love of God Rom. 8.35 Who shall separate us from the love of Christ shall persecution The Goldsmith loves his gold as well when it is in the fire as when it is in his bag God loves his children as well in adversity as in prosperity Rev. 3.19 As many as I love I rebuke God visits his children in prison Acts 23.11 Be of good chear Paul God sweetens their sufferings 2 Cor. 1.5 As the sufferings of Christ abound in us so our consolation also aboundeth As the mother having given her childe a bitter pill gives it afterwards a lump of sugar persecution is a bitter pill but God gives the comforts of his Spirit to sweeten it if persecution cannot hinder Gods love then it cannot hinder us from being blessed 3. They are blessed for whom Christ prays but such as are persecuted have Christ praying for them John 17.12 Keep through thy own Name those whom thou hast given me which prayer though made for all believers yet especially for his Apostles which he fore-told should be Martyrs John 16.2 Now if persecution cannot hinder Christs prayer for us then it cannot impede or obstruct our blessedness 4. They are blessed that have sin purged out but persecution purgeth out sin Isa 27.9 Hebr. 12.11 Persecution is a corrosive to eat out the proud flesh it is a Fan to winnow us a fire to refine us persecution is the physick God applies to his children to carry away their ill humours that surely which purgeth out sin cannot hinder blessedness 10. The great suffering consideration is the glorious reward which follows sufferings their's is the Kingdom of heaven the hope of reward saith Saint Basil is very powerful and moving Moses had an eye at the recompence of reward Hebr. 11.26 yea Christ himself Hebr. 12.2 Many have done great things for hope of a temporal reward Camillus when his Countrey was oppressed by the Galls ventured his life for his Countrey to purchase fame and honour if men will hazard their lives for a little temporal honour what should we do for the reward of glory A Merchant saith Chrysostom doth not mind a few storms at Sea but he thinks of the emolument and gain when the ship comes fraught home so a Christian should not be over-solicitous about his present sufferings but think of the rich reward when he shall arrive at the heavenly Port. Great is your reward in heaven †Ver. 12. The Cross is a golden Ladder * Noli attendere quá iturus sis sed quo venturus Aug. by which we climb up to heaven a Christian may lose his life but not his reward he may lose his head but not his crown if he that gives a cup of cold water shall not lose his reward then much less he that gives a draught of warm blood the reward of glory may sweeten all the waters of Marah it should be a spur to Martyrdom Caution Not that we can merit this reward by our sufferings Rev. 2.10 I will give thee a Crown of life The reward is the Legacy which free-grace bequeaths Alas what proportion is there between a drop of blood and a weight of glory Christ himself as he was man only setting aside his Godhead did not merit by his sufferings For 1. Christ as he was man only was a creature now a creature cannot merit from the Creator 2. Christs sufferings as he was man only were finite therefore could not merit infinite glory indeed as he was God his sufferings were meritorious but consider him purely as man they were not This I urge against the Papists if Christs sufferings as he was man only though as man he was above the Angels could not merit then what man upon Earth what Prophet or Martyr is able to merit any thing by his sufferings But though we have no reward ex merito by merit we shall have it ex gratiâ by grace so it is in the Text Great is your reward in heaven The thoughts of this reward should animate Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Look upon the Crown and faint if you can the reward is as far above your thoughts as it is beyond your deserts a man that is to wade through a deep water fixeth his eyes upon the firm Land before him while Christians are wading through the deep waters of persecution they should fix the eyes of their faith on the Land of promise great is your reward in heaven They that bear the Cross patiently shall wear the Crown triumphantly Christs suffering Saints shall have greater degrees in glory Matth. 19.28 God hath his highest seats yea his Thrones for his Martyrs it is true he that hath the least degree of glory a door-keeper in heaven will have enough but as Joseph gave to Benjamin a double mess above the rest of his brethren so God will give to his sufferers a double portion of glory some orbs in heaven are higher some stars brighter Gods Martyrs shall shine brighter in the heavenly Horizon Oh often look upon
like an untamed Heifer which will not endure the yoke but kicks and flings or like a wilde Bull in a net Isa 51.20 Thus to a person in the state of nature Christs commands are grievous Nay to a childe of God so far as corruption prevails for he is but in part regenerate Christs Laws seem irksome the flesh cries out it cannot pray or suffer the Law in the members rebels against Christs Law only the spiritual part prevails and makes the flesh stoop to Christs injunctions A regenerate person so far as he is regenerate doth not count Gods Commandments grievous they are not a burden but a delight Divine commands are not grievous if we consider them first positively in these eight particulars 1. Positively 1. A Christian consents to Gods commands therefore they are not grievous Rom. 7.16 I◠consent to the Law that it is good What is done with consent is easie if the Virgin give her consent the Match goes on chearfully A godly man in his judgement approves of Christs Laws * Rom. 7.12 and in his will consents to them therefore they are not grievous a wicked man is under a force terror of conscience hales him to duty he is like a slave that is chained to the Gally he must work whether he will or no he is forced to pull the Rope tug at the Oare but a godly man is like a free subject that consents to his Princes Laws and obeyes out of choice as seeing the equity and rationality of them Thus a gracious heart sees that beauty and equity in the commands of heaven as draws forth consent and this consent makes them that they are not grievous 2. They are Christs comands therefore not grievous Take my yoak Matth. 11.29 Gospel commands are not the Laws of a Tyrant but a Saviour The husbands commands are not grievous to the wife it is her ambition to obey this is enough to animate and excite obedience Christ commands As Peter said in another sence Matth. 14.28 Lord if it be thou bid me come unto thee upon the water So saith a gracious soul Lord if it be thou that wouldest have me mourn for sin and breath after heart-purity if it be thou dear Saviour that biddest me do these things I will chearfully obey Thy commandments are not grievous A souldier at the word of his General makes a brave onset 3. Christians obey out of a principle of love and then Gods commandments are not grievous Therefore in Scripture serving and loving of God are put together Isa 56.6 The sons of the strangers that joyne themselves to the Lord to serve him and to love the Name of the Lord c. Nothing is grievous to him that loves love lightens a burden it adds wings to obedience an heart that loves God counts nothing tedious but it s own dulnesse and slownesse of motion love makes sin heavie and Christs burden light 4. A Christian is carried on auxilio Spiritus by the help of the Spirit and the Spirit makes every duty easie Rom. 8.26 The Spirit helpeth our infirmities The Spirit works in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do Phil. 2. When God enables to do what he commands then his commandments are not grievous if two carry a burden it is easie the Spirit of God helps us to do duties to bear burdens it draws as it were in the yoke with us If the Scrivener guides the childs hand and helps it to frame its letters now it is not hard for the childe to write If the Loadstone draw the iron it is not hard for the iron to move if the Spirit of God as a Divine Loadstone draw and move the heart now it is not hard to obey When the birds hath wings given it it can flie Though the soul of it self be unable to do that which is good yet having two wings given it like that woman in the Revelation * Rev. 12 24. the wing of faith and the wing of the Spirit now it flyes swiftly in obedience Ezek 11.1 the Spirit did lift me up The heart is heavenly in prayer when the Spirit lifts it up The sails of a Mill cannot move of themselves but when the wind blows then they turn round when a gale of the Spirit blows upon the soul Now the sails of the affections move swiftly in duty 5. All Christs commands are beneficial therefore not grievous Deut. 10.12 13. And now O Israel what doth the Lord thy God require of thee but to feare the Lord thy God to love him to keep his Statutes which I command thee this day for thy good Christs commands carries meat in the mouth of them and then surely they are not grievous salvation runs along in every precept To obey Christs Laws is not so much of duty as our privilege all Christs commands centre in blessednesse Physick is in it self very unpleasant yet because it tends to health no man refuseth it Divine Precepts are to the fleshy part irksome yet having such excellent operation as to make us both holy and happy they are not to be accounted grievous the apprentise is content to go through hard service because it makes way for his freedome The Scholar willingly wrastles with the knotty difficulties of Arts and Sciences because they serve both to enoble and advance him How chearfully doth a believer obey those Laws which reveal Christs love That suffering is not grievous which leads to a Crown This made Saint Paul say I take pleasure in infirmities in persecutions 2. Cor. 12.10 6. 'T is honourable to be under Christs commands therefore they are not grievous The precepts of Christ do not burden us but adorn us * Omnia quae praestari jubet Christus non onerant nos sed ornant Salv. 'T is an honour to be employed in Christs service How chearfully did the rowers row the Barge that carried Caesar the honour makes the precept easie a Crown of gold is in it self heavy but the honour of the Crown makes it light and easie to be worn I may say of every command of Christ as Solomon speaks of wisdom Prov. 4.9 She shall give to thine head an ornament of grace a Crown of glory shall she deliver to thee 'T is honourable working at Court The honour of Christs yoake makes it easie and eligible 7. Christs commands are sweetned with joy and then they are not grievous Cicero questions whether that can properly be called a burden which is carried with joy and pleasure * Utrum onus appellandum quod laetitiá fertur Cicero When the wheeles of a Chariot are oyled they run swiftly when God poures in the oyle of gladnesse how fast doth the soul run in the wayes of his commandments Joy strengthens for duty Nehem. 8.10 The joy of the Lord is your strength and the more strength the lesse wearinesse God sometimes drops down comfort and then a Christian can run in the
say the Ring heals but it is not the Ring but the stone in the Ring that doth the cure so faith saves and heals not by its own vertue but as it layes hold on Christ and fetcheth down his sacred influences into the soul 2. If Jesus Christ be a spiritual Physitian let us labour to hasten the cure of our souls Consider 1. What a little time we have to stay here and let that hasten the cure Solomon saith there is a time to be born and a time to dâ—e Eccles 3.2 but mentions no time of living as if that were so shoâ—t that it were not worth naming the body is called a vessel 1 Thes 4.4 This Vessel is filled with breath sickness broacheth it and death draws it out Oh hasten thy souls cure death is upon its swift march and if that surprizeth you suddenly there is no cure to be wrought in the grave Eccles 9.10 There is no work nor device nor wisdom in the grave whither thou goest 2. Now is properly the time of healing now is the day of grace now Christ poures out his balsomes now he sends abroad his Ministers and Spirit 2 Cor. 6.2 Now is the accepted time There were certain healing dayes wherein the King healed them that had the evil The day of grace is an healing day if we neglect the day of grace the next will be a day of wrath Rom. 2.5 Oh therefore hasten the cure of thy soul rather neglect thy food than thy cure sin will not only kill but damn To get a cure 1. Come to the healing pool of the Sanctuary the Spirit of God may on a sudden stir these waters the next Sabbath for ought thou knowest may be an healing day to thy soul 2. Pray others to pray for you when any disease is upon your body you desire the prayers of others the prayers of the Saints are pretiosa balsama precious balmes and medicines to cure sick souls 3. Is Jesus Christ a soul-physitian then let me speak to you who are in some measure healed of your damnable disease I have foure things to say 1. Break forth into thankfulness though sin be not quite cured there are still some grudgings of the disease yet the reigning power of it is taken away you are so healed that you shall not dye John 3.16 John 11.26 Those that were cured by the Brazen Serpent afterwards dyed but such as are healed by Christ shall never dye Sin may molest it shall not damn oh then what cause have you to admire and love your Physitian The Lord Jesus hath taken out the core of your disease and the curse publish your experiences Psal 66.16 I will tell you what God hath done for my soul As a man that hath been cured of an old disease how glad and thankful is he he will tell others of the medicine that cured him So say I will tell you what God hath done for my soul He hath cured me of an old disease an hard unbelieving heart a disease that hath sent millions to hell Truly we may chearfully bear any other sickness if this soul-sickness be cured Lord saith Luther strike and wound where thou wilt if sin be pardoned Oh let the high praises of God be in your mouth Psal 149.6 God expects thankfulness as a tribute he wonders men bring not their thank-offering Luk. 17.17 Were there not ten cleansed but where are the nine 2. Are you healed take heed of coming into infected company lest you take the infection the wicked are Divels to tempt to sin Lot was the worlds wonder that lived in Sodom when it was a Pest-house yet did not catch the disease 3. Take heed of relapses Men are afraid of a relapse after they are cured beware of soul-relapses Hath God softned thy heart take heed of hardning it Hath he cured thee in some measure of deadness do not relapse into a drowsie security Thou mayest have such an uproar and agony in thy conscience as may make thee go weeping to thy grave Oh take heed of falling sick again sin no more best a worse thing come unto thee John 5.14 4. Pity your friends that are sick unto death shew your piety in your pity Hast thou a childe that is well and lusty but hath a sick soul pity him pray for him David wept and fasted for his sick childe 2 Sam. 12.16 Thy childe hath the plague of the heart and Thou hast conveyed the plague to him weep and fast for thy child Hast thou a wife or husband that though they do not keep their bed yet the Lord knows they are sick they are under the raging power of sin oh let thy bowels yearn over them lift up a prayer for them the prayer of faith may save a sick soul Prayer is the best physick can be used in a desperate case you that have felt the disease of sin and the mercy of your Physitian learn to pity others 4. And lastly Is Christ a soul-physitian then let us go to Christ to cure this sick dying Nation England God knows is a sick Patient the whole head is sick the whole heart is faint Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when no part of the body is free from distemper The body Politick hath a Kakexy it is ill all over Magistracy Ministry Commonalty are diseased and those who pretended to be our Healers are Physitians of no value We have spent our money upon these Physitians but yet our sores are not healed Jer. 14.19 Why hast thou smitten us and there is no healing for us Instead of healing us those who should have been our Physitians have encreased the Nations malady by giving a toleration this is like giving strong water in a Feaver which doth more inflame the disease Ah sick England because sinful England sick of error uncleanness drunkenness so sick that we may fear our Funerals are approaching And which is the worst symptom though balm hath been poured into our wounds the precious Ordinances of God have been applied yet we are not healed a signe of bad flesh that is so ill to be cured This sin-sickness in the Land hath brought forth many direful effects division oppression blood-shed the very bowels and arteries of the Nation are almost torn asunder so that now God hath fulfilled that threatning upon us Micah 6.13 I will make thee sick with smiting thee We have made our selves sick with sinning and God had made us sick with smiting Now what remains but that we should go to the great Physitian of souls whose blood sprinkles many Nations * Isa 52.15 that he would apply some healing medicines to dying England God can with a word heal he can give repentance as well as deliverance he can put us in joynt again Let all the people of the Land lie between the Porch and the Altar saying Spare thy people O Lord Joel 3.17 Our prayers and tears may set Christ on work to heal us Psal 106.23 Therefore he said that he would
words are mandatory for all counsels in Scripture carry in them the force of a command Keep thy heart Here is Gods solemn charge to every man like the Judges charge given upon the Bench. I shall first explain then apply 1. Keep the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep hath various significations 1. Sometimes it signifies munire to arm or fence a stroak at the heart kills fence thy heart 2. Sometimes it signifies câ—rare to take care of a thing that it be not lost as one would take care of a piece of plate that it be not taken away 3. Sometimes it signifies custodire to keep in safe custody so keep thy heart lock it up safe that it may be forth-coming when God calls for it 2. Thy heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart is taken diversly in Scripture sometimes it is taken for the vital part Judg. 19.5 sometimes for the soul Deutr. 13.3 sometimes for the mind Prov. 10.8 sometimes for the conscience 1 John 3.20 sometimes for the will and affections Psal 119.36 I shall take it in its full latitude for the whole soul with all its noble faculties and endowments this is the depositum or charge every man is entrusted with the heart 3. With all diligence the original carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all keeping the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep with watch and ward a Christian is to set a continual guard about his heart Some read the words Keep thy heart supra omnem custodiam above all keeping * Junius nothing requires such strict custody a Christians heart must ever be in his eye 4. For out of it are the issues of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heart is the fountain of life if the heart lives the body lives if the heart be touched death follows So the soul is a spiritual fountain out of it issues either sin or grace from this spring-head flow the streams either of salvation or damnation In the words there is 1. A duty Keep thy heart 2. The manner with all diligence 3. The reason for out of it are the issues of life Doctr. Doctr. It must be a Christians great care with all keeping to keep his heart we are to keep our eyes Job set a watch there Job 31.1 I made a Covenant with mine eyes c. We are to keep our lips David bridled his tongue Psal 39.1 I will keep my mouth as with a bridle but especially we are to look to our hearts Keep thy heart with all keeping The heart like Dinah will be gadding abroad and it seldom returns home but it is defiled It was the saying of an Heathen I never come home with such good desires as I went out with Christian thy chief work lies with thy heart Keep thy heart The Serpent when any danger is near keeps his head and to preserve his head will expose his whole body to injury so a wise Christian should especially keep his heart he should adventure his skin to keep a wound from his heart To amplifie this I shall shew that the heart must be kept 1. With all kind of keeping 2. At all times 3. The Reasons enforcing 1. The heart must be kept with all kinde of keeping 1. Keep the heart with all kind of keeping 1. Keep thy heart as thou wouldst keep a Temple the Temple was an hallowed place set apart for Gods worship so the heart is Augustissimum Dei Templum * Seneca the Temple of God 1 Cor. 3.16 This heart-temple must be kept pure and holy no filth * 2 Chron. 29.16 musâ— lie here sweep the dust out of the Temple * Mundemus â—oc Templum quod non fumo nec pulvere sed malâ— cogitatio nibus sordidatur Lactan. the vessels of the Temple were cleans'd 2 Chr. 29.15 Thus the memory affections conscience these Temple-vessels must be cleansed 2 Cor. 7.1 Christ whipped the buyers and sellers out of the Temple John 2. The cares of the world will be crowding into the heart now you must get a whip made of the threatnings of the Law and drive these money-changers out of the Temple of your heart let not Gods Temple be made an Exchange the Temple had a fire burning on the Altar take heed of strange fire but keep the fire of zeal and devotion flaming upon the Altar of thy heart do Temple-work offer up the sacrifice of a broken heart When the heart is Dei sacrarium a consecrated place an Holy of holies now God will walk there Many a mans heart is a Pest-house a Bedlam being polluted with sin this is to put Swine into Gods room this is to let the Divel come into Gods Temple Davids heart was a Temple dedicated Psal 119.38 2. Keep thy heart as thou wouldst keep a treasure A man that hath a great treasure of money and jewels will keep it with lock and bolt that it be not stollen Christian thou carriest a precious treasure about thee even all that thou art worth an heart * Particula divinae aurae the Divel and the world would rob thee of this jewel oh keep thy heart as thou wouldst keep thy life if thou art robbed thou art ruined few know the value of their hearts an husbandman can set a price upon corn but not on pearle men know not the worth of that treasure they carry about them therefore prefer other things keep thy heart as a treasure 3. Keep thy heart as thou wouldst keep a Garden Thy heart is a Garden * Caâ— 4 1â— weed sin out of thy heart Among the flowers of the Spirit weeds will be growing the weeds of pride malice covetousness these grow without setting therefore every day be weeding thy heart by prayer examination repentance 1. Weeds hinder the herbs and flowers from growing the weeds of corruption hinder the growth of grace where the weed of unbelief grows it hinders the flower of faith from growing 2. Weeds spoil the walks Christ will not walk in an heart over-grown with weeds and bryars Christ was sometimes among the lillies Cant. 6.3 never among the thistles Poor sinner thou complainest thou hast not communion with God time was when God did make himself known to thee but now he is grown strange and never comes near thee this is the reason sin hath spoiled Christs walks thy heart lies like the field of the sluggard Prov. 24.30 And will Christ walk there Indeed we read Christ was once in the wilderness when he was tempted Matth. 4.1 But he did not go thither for delight but that he might duel and skirmish with Satan 't is the garden Christ delights in oh weed thy heart daily let not thy heart be a Thicket for Satan 4. Keep thy heart as thou wouldst keep a Garrison The heart of man is a Garrison * Cor hominis tanquam castellum Bern. or Fort-royal this Garrison is besieged the Divel shoots his fiery darts of tentation
THE BEATITUDES OR A DISCOURSE Upon part of CHRISTS Famous Sermon ON THE MOUNT Whereunto is added Christs various fulnesse The preciousnesse of the Soul The Souls Malady and Cure The Beauty of Grace The Spiritual Watch. The Heavenly Race The Sacred Anchor The Trees of Righteousnesse The Perfume of Love The good Practitioner By THOMAS WATSON Minister of the Word at Stephens Walbrook in the City of London 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand LONDON Printed for Ralph Smith at the Bible in Cornhill near the Royal Exchange 1660. TO THE RIGHT HONORABLE JOHN EARLE of CLARE And his Vertuous and Pious Consort ELIZABETH Countesse of CLARE Right Honorable THE many civilities and favors received from your Honours have laid no small obligations upon me and I knew not wherein I might better testifie my gratitude to you both than by presenting you with something of this kinde as a specimen of that solemne respect and service which I owe to you My Lord the soul being a blossome of eternity what should so preponderate and bear sway with us as those things which help to raise the soul to its full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of happinesse and set it off in its orient splendor Blood may enoble learning may adorn but Religion puts the Garland of salvation upon a man In this consists true Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Lord the study of this subject which I here offer to your view will with the blessing of God much expedite and help forward the true progress of Religion For the Author of this Sermon on the Mount behold a greater than Solomon is here Christ himself is the Preacher as his lips did ever drop like an hony-comb so most eminently in these Divine Aphorismes The duties here enjoyned are weighty the rewards annexed glorious Here we may see a Christian clothed in his white linnen of purity and scarlet-robe of Blessednesse Here we may see grace and glory meeting together and kissing each other Let no man ever think to get heaven who doth not ascend this Jacobs ladder * Gratia divina necessario requiritur ad beatitudinem consequendam Aquin. Would he be rich he must be poor in spirit would he enjoy happinesse he must espouse holinesse My Lord I could not be so exact as I desired in discussing this subject having much other work lying on my hands but I know such is your noble candour that you will rather cover than censure what you see amisse I will not farther Preface it but craving your Lordships patrociny and favourable acceptance of these impolite labours of mine I shall continue an earnest Oratour at the throne of grace for the distillation of all heavenly benedictions upon you and your nobly descended family and remaine Your Lordships humble Servant in Christ THOMAS WATSON From my Study at Steph. Walbrook July 6. 1660. Mr. Watson's Beatitudes TO THE Reader Christian Reader I Here present thee with a Subject full of Sweet Variety This Sermon of Christ on the Mount is a piece of Spiritual Needle-work wrought about with divers Colours here is both Utile Dulce In this portion of Holy Scripture thou hast a Breviary of Religion the Bible Epitomized Here is a Garden of Delight set with Curious Knots where thou mayest pluck those Flowers which will deck the Hidden man of thy heart Here is the Golden Key which will open the gate of Paradise Here is the conduit of the Gospel running Wine to cheer such as are Poor in spirit and Pure in heart Here is the Rich Cabinet wherein the Pearl of Blessedness is lock'd up Here is the Golden Pot in which is that Manna which will feed and refocillate the Soul unto Everlasting life In a word here is away Chawlked out to the Holy of Holyes Reader how happy were it if while others take up their time and thoughts about Secular things which Perish in the using thou couldest minde Eternity and be guided by this Scripture-clue which leads thee to the Beatifical vision Hoc patens unum miseris asylum Boetius de Consol If after God hath set life before thee thou shalt indulge thy sensual appetite and still Court thy lusts how inexcusable will be thy neglect and how unexpressible thy misery The Lord grant that while thou hast an opportunity and the wind serves thee thou mayest not lye idle at anchor and when it is too late begin to hoyse up Sailes for Heaven Ob now Christian let thy Loines be girt and thy Lamps burning that when the Lord Jesus thy blessed Bridegroom shall Knock thou mayest be ready to go in with him to the Marriage-supper which shall be the Prayer of him who is Thine in all true affection and devotion Tho. Watson ERRATA Reader be pleased diligently to Correct these mistakes in the Printing else the sense cannot be clear Page 76. margent for plungenda read plangenda p. 84. line 30. for donatus r. Novatus p. 100. l. 17. for that he may be saved r. that thinks he may be saved p. 116. marg for Naturam agens r. naturam agentis p. 127. l. 18. for deny r. envy p. 132. l. 3. for in r. it p. 148. l. 5. for judicial r. juridical p. 215. l. 2. for bemercified r. bemercied p. 223. l. 33. for soil r. soul p. 285. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 24. for straine r. stream p. 331. l. 13. for world r. word p. 384. l. 10. for least r. last p. 435. l. 17. for obnoxious r. obvious p. 454. l. 1. for rig r. ring p. 495. l. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 513. l. 24. for of another r. to another p. 553. l. 13. for Hannibal r. Cannibal p. 570. l. 25. for must be saved r. may be saved 580. l. 7. for transforms him r. transforms us p. 584. l. 10. for purifying r. purifieth p. 617. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 615. l. 11. for scriptural r. spiritual p. 625. l. 9. for zeal of the spirit r. seal of the spirit p. 619. marg for charitatum r. charitatem p. 623. l. 26. for should r. would p. 639. l. 11. for laid r. lead THE BEATITVDES Or a Discourse upon Christs Sermon ON THE MOUNT MATTH 5.1 2. And seeing the multitudes he went up into a mountain and when he was set his disciples came unto him And he opened his mouth and taught them CHAP. I. The Introduction into the ensuing Discourse THE blessed Evangelist Saint Matthew the Penman of this Sacred History was at first by profession a Publican or gatherer of Toll * Publicani aut vectigaliarii Cael. Rhod. Antiq. and Christ having called him from the Custom-house made him a gatherer of souls This holy man in the first Chapter sets down Christs birth and Genealogy in the second his dignity a Starre ushers in the Wisemen to him and as a King he is presented with Gold and
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
dangerous and their hearts are ready to despond It will not be amiss therefore to set the Crown of blessedness before them to animate their courage and to inflame their zeal How many Scriptures bring this Olive-branch in their mouth the tydings of blessedness to believers Matth. 24.46 Blessed is that servant whom his Lord when he cometh shall find so doing Mat. 25.34 Come ye blessed of my Father Blessedness is the perfection of a rational creature it is the whet-stone of a Christians industry the heighth of his ambition the flower of his joy blessedness is the desire of all men Aquinas calls it the ultimus finis this is the White every man aims to hit to this Center all the lines are drawn Quest Wherein doth blessedness consist Answ Millions of men mistake both the nature of blessedness and the way thither Some of the Learned have set down two hundred eighty eight several opinions about blessedness * Austin and all have shot wide of the mark I shall shew wherein it doth not consist and then wherein it doth consist SECT 1. 1. WHerein blessedness doth not consist It doth not lie in the acquisition of worldly things happiness cannot by any Art of Chymistry be extracted here Christ doth not say Blessed are the Rich or blessed are the Noble yet too many Idolize these things Man by the fall hath not only lost his Crown but his Head-piece How ready is he to terminate his happiness in extrinsecals which makes me call to mind that definition which some of the Heathen Philosophers gave of blessedness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was to have a sufficiency of subsistence and to thrive well in the World And are there not many who go for Christians that seem to be of this Philosophical opinion if they have but worldly accommodations they are ready to sing a requiem to their souls and say with that brutish fool in the Gospel Soul thou hast much goods laid up for many years take thy ease Luk. 12.19 Quid turpius quam bonum rationalis animi ex irrationalibus nectere * Seneca Alas the Tree of blessedness doth not grow in an earthly Paradise Hath not God cursed the ground for sin Gen. 3.17 yet many are digging for felicity here as if they would fetch a blessing out of a curse a man may as well think to extract oyle out of a flint or fire out of water as blessedness out of these terrestial things King Solomon arrived at more than any man he was the most magnificent Prince that ever held the Scepter 1. For his Parentage he sprang from the Royal Line not only that Line of which many Kings came but of which Christ himself came Jesus Christ was of Solomons Line and Race so that for Heraldry and Nobility none could shew a fairer Coat of Arms. 2. For the situation of his Palace it was in Hierusalem the Princess and Paragon of the earth Hierusalem for its Renown was called the City of God it was the most famous Metropolis in the World Whither the Tribes go up the Tribes of the Lord Psal 122.4 3. For Wealth his Crown was hung full of Jewels he had treasures of gold and pearle and gave silver as stones 1 Kings 10.27 4. For worldly joy he had the flower and quintessence of all delights sumptuous Fare stately Edifices Vineyards Fish-ponds all sorts of Musick to inchant and ravish the senses with joy if there were any Rarity it was a Present for King Solomons Court thus did he bath himself in the perfumed waters of pleasure 5. For Wisdome he was the Oracle of his time when the Queen of Sheba came to pose him with hard questions he gave a solution to all her doubts 1 Kings 10.3 He had a key of knowledge to unlock Natures dark Cabinet so that if wisdome had been lost it might have been found here and the whole world might have lighted their understanding at Solomons Lamp He was an earthly Angel so that a carnal eye surveying his glory would have been ready to imagine that Solomon had entred into that Paradise out of which Adam was once driven or that he had found another as good never did the World cast a more smiling aspect upon any man yet when he comes to give in his impartial verdict he tells us that the World hath vanity written upon its Frontispiece and all those golden delights he enjoyed were but a painted felicity a glorious misery Eccles 2.8 And behold all was vanity Blessedness is too noble and delicate a Plant to dwell in Natures soile That blessedness doth not lie in Externals I shall prove by these five Demonstrations 1. Those things which are not commensurate to the desires of the soul can never make a man blessed but transitory things are not commensurate to the desires of the soul therefore they cannot render him blessed nothing on earth can satisfie Eccles 5.10 He that loveth silver shall not be satisfied with silver Riches are unsatisfying 1. Because they are not real the world is called a fashion 1 Cor. 7.31 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Mathematical Figure sometimes a shew or apparition Riches are but tin'd over * Bracteata faelicitas Sen. they are like Alchymy which glisters a little in our eyes but at death all this Alchymy will be worn off Riches are but sugred lyes pleasant impostures like a gilded Cover which hath not one leaf of true comfort bound up in it 2. Because they are not sutable The soul is a spiritual thing riches are of an earthly extract * Effodiuntur opes and how can these fill a spiritual substance a man may as well fill his Chest with grace as his heart with gold if a man were crowned with all the delights of the world nay if God should build him an house among the Stars yet the restless eye of his unsatisfied mind would be looking still higher he would be prying beyond the heavens for some hidden rarities which he thinks he hath not yet attained to so unquenchable is the thirst of the soul till it come to bath in the River of life and to center upon true blessedness 2. That which cannot quiet the heart in a storme cannot intitle a man to blessedness but earthly things accumulated cannot rock the troubled heart quiet therefore they cannot make one blessed If the Spirit be wounded can the creature poure in wine and oyle into these wounds if God sets on conscience and it flies in a mans face can worldly comforts take off this angry fury Is there any Harp to drive away the evil Spirit outward things can no more cure the agony of conscience than a silken stockin can cure a gouty leg When Saul was sore distressed 1 Sam. 28.15 could all the Jewels of his Crown comfort him if God be angry whose fury is poured out like fire and the Rocks are thrown down by him Nahum 1.6 can a wedge of gold be
the first link of the chaine in his hand hath the whole chaine The Saints have the Spirit of God in them 2 Tim. 1.14 The Holy Ghost which dwelleth in us How can the blessed Spirit be in a man and he not blessed a godly mans heart is a Paradise planted with the choicest fruit and God himself walks in the midst of this Paradise and must he not needs be blessed 2. The Saints are already blessed because their sins are not imputed to them Psal 32.2 Blessed is the man to whom the Lord imputeth not iniquity Gods not imputing iniquity signifies Gods making of sin not to be 't is as if the man had never sinned the debt-book is cancel'd in Christs blood and if the debtor owe never so much yet if the creditor cross the book it is as if he had never owed any thing Gods not imputing sin is that God will never call for the debt or if it should be called for it shall be hid out of sight Jer. 50.20 In those days the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found Now such a man who hath not sin imputed to him is blessed and the reason is because if sin be not imputed to a man then the curse is taken away and if the curse be taken away then he must needs be blessed 3. The Saints are already blessed because they are in Covenant with God This is clear by comparing two Scriptures Jer. 31.33 I will be their God and Psal 144.15 Happy is that people whose God is the Lord This is the crowning blessing to have the Lord for our God impossible it is to imagine that God should be our God and we not blessed This sweet word I will be your God implies 1. Propriety that all that is in God shall be ours his love ours his Spirit ours his mercy ours 2. It implies all Relations 1. Of a Father 2 Cor. 6.18 I will be a Father unto you The sons of a Prince are happy how blessed are the Saints who are of the true blood Royal 2. It implies the relation of an Husband Isa 54.5 Thy Maker is thy husband The Spouse being contracted to her husband is happy by having an interest in all he hath The Saints being contracted by faith are blessed though the solemnity of the Marriage be kept for heaven 3. It implies terms of friendship They who are in Covenant with God are Favourites of heaven Abraham my friend Isa 41.8 'T is counted a Subjects happiness to be in favour with his Prince though he may live a while from Court how happy must he needs be who is Gods Favourite 4. The Saints are already blessed because they have a Reversion of heaven as on the contrary he who hath hell in Reversion is said to be already condemned John 3.18 He that believeth not is condemned already He is as sure to be condemned as if he were condemned already So he who hath heaven in Reversion may be said to be already blessed a man that hath the Reversion of an house after a short Lease is run out he looks upon it as his already this house saith he is mine So a believer hath a Reversion of heaven after the Lease of life is run out and he can say at present Christ is mine and glory is mine he hath jus ad rem a title to heaven and he is a blessed man that hath a title to shew nay faith turns the Reversion into a Possession 5. The Saints are already blessed because they have Primitias the first fruits of blessedness here We read of the earnest of the Spirit and the seal 2 Cor. 1.22 and the first fruits Rom. 8.23 Heaven is already begun in a believer Rom. 14.17 The Kingdome of God is peace and joy in the Holy Ghost This Kingdome is in a believers heart Luk. 17.21 The people of God have a prelibation and taste of blessedness here As Israel tasted a bunch of grapes before they were actually possessed of Canaan So the children of God have those secret incomes of the Spirit those smiles of Christs face those kisses of his lips those love-tokens that are as bunches of grapes and they think themselves sometimes in heaven Paul was let down in a basket Acts 9.25 Oftentimes the Comforter is let down to the soul in an Ordinance and now the soul is in the Suburbs of Hierusalem above a Christian sees heaven by faith and tasts it by joy and what is this but blessedness 6. The Saints may be said in this life to be blessed because all things tend to make them blessed Rom. 8.28 All things work for good to them that love God We say to him that hath every thing falling out for the best You are an happy man the Saints are very happy for all things haue a tendency to their good prosperity doth them good adversity doth them good nay sin turns to their good every trip makes them more watchful their maladies are their medicines are not they happy persons that have every wind blowing them to the right Port 7. A Saint may be said to be blessed because part of him is already blessed he is blessed in his head Christ his head is in glory Christ and believers make one body mystical their head is gotten into heaven Use 1. Inform. Branch 1. See the difference between Use 1 a wicked man and a godly Inform. let a wicked man have never so many comforts still he is cursed let a godly man have Branch 1 never so many crosses still he is blessed let a wicked man have the candle of God shining on him Job 29.3 let his way be so smooth that he meets with no rubs let him have success yet still there is a curse entailed upon him you may read the sinners Inventory Deut. 28.16 17 18. He is not more full of sin than he is of a curse though perhaps he blesseth himself in his wickedness yet he is heir to Gods curse all the curses of the Bible are his portion and at the day of death this portion is sure to be paid but a godly man in the midst of all his miseries is blessed he may be under the cross but not under a curse Branch 2. It shews the priviledge of a believer he Branch 2 not only shall be blessed but he is blessed blessedness is begun in him Psal 115.15 You are blessed of the Lord Let the condition of the Righteous be never so sad yet it is blessed he is blessed in affliction Psal 94. Blessed is he whom thou chastenest Blessed in poverty James 2.5 Poor in the world rich in faith Blessed in disgrace 1 Pet. 4.14 The Spirit of God and of glory resteth upon you This may be a cordial to the fainting Christian he is blessed in life and death Satan cannot supplant him of the blessing Branch 3 Branch 3. How may this take away murmuring and melancholy from a child of
God Wilt thou repine and be sad when thou art blessed Esau wept because he wanted the blessing Gen. 27.38 Bless me even me also O my Father and Esau lift up his voice and wept But shall a child of God be immoderately cast down when he hath the blessing Adam sin'd in the midst of Paradise how evil is it to be blessed and yet murmure Branch 4 Branch 4. What an encouragement is this to godliness we are all ambitious of a blessing then let us espouse Religion Psal 112.1 Blessed is the man that feareth the Lord. But you will say this way is everywhere spoken against 't is no matter seeing this is the way to get a blessing Suppose a Rich man should adopt another for his heir and others should reproach him he cares not as long as he is heir to the Estate So what though others may reproach thee for thy Religion as long as it entails a blessing upon thee the same day thou becomest godly thou becomest blessed CHAP. IV. MATTH 5. â— Blessed are the Poor in Spirit HAving spoken of the general notion of blessedness I come next to consider the Subjects of this blessedness and these our Saviour hath decyphered to be the Poor in Spirit the mourners c. But before I touch upon these I shall a little Preface or Paraphrase upon this Sermon of the Beatitudes 1. Observe the Divinity in this Sermon which goes beyond all Philosophy The Philosophers use to say contrarium contrarium expellit one contrary expels another but here one contrary begets another poverty useth to expel riches but here poverty begets riches for how rich are they that have a Kingdom mourning useth to expel joy but behold here mourning begets joy They shall be comforted Water useth to quench the flame but the water of tears kindles the flame of joy Persecution useth to expel happiness but here it makes happy Blessed are they that are persecuted These are the sacred Paradoxes in our Saviours Sermon * Evangelicam Philosophiam à Paradoâ—is inchoavit Dominus â—nd Clâ—â— 2. Observe how Christs Doctrine and the opinion of carnal men differ They think beati divites blessed are the rich The world would count him blessed who could have Midas wish that all he touch'd might be turn'd into gold But Christ saith Beati pauperes blessed are the poor in spirit The world thinks Blessed are they on the Pinacle but Christ pronounceth them blessed who are in the Valley Christs reckonings and the worlds do not agree 3. Observe the nature of true Religion Poverty leads the Van and Persecution brings up the Reare Christianus quasi Crucianus Every true Saint saith Luther is heire to the Crosse Some there are who would be thought religious displaying Christs Colours by a glorious profession but to be poor in spirit and persecuted durus hic sermo they cannot take down this bitter pill they would weare Christs Jewels but wave his Crosse these are strangers to Religion 4. Observe the certain connexion between grace and its reward they who are poor in spirit shall have the kingdom of God They are as sure to go to heaven as if they were in heaven already Our Saviour would encourage men to Religion by sweetning Commands with Promises he ties duty and reward together As in the body the veines carry the blood and the arteries the spirits so one part of these Verses carries Duty and the other part carries reward As that Scholar of Apelles painted Helena richly drawn in costly and glorious apparel hung all over with orient pearl and precious stones So our Lord Christ having set down several qualifications of a Christian poor in spirit pure in heart c. draws these heavenly vertues in their fair colours of blessednesse and sets the magnificent crown of reward upon them that by this oriency he might the more set forth their unparallel'd beauty and entice holy love 5. Observe hence the concatenation of the graces poor in spirit meek merciful c. where there is one grace there is all As they say of the Cardinal vertues virtutes sunt inter se connexae the vertues are chained together so we may say of the graces of the Spirit they are link'd and chain'd together he that hath poverty of Spirit is a mourner he that is a mourner is meek he that is meek is merciful c. The Spirit of God plants in the heart an habit of all the graces the new creature hath all the parts and lineaments as in the body there is a composition of all the Elements and a mixture of all the humours The graces of the Spirit are like a Row of pearl which hang together upon the string of Religion and serve to adorn Christs Bride This I note to shew you a difference between an hypocrite and a true child of God The hypocrite flatters himself with a pretence of grace but in the mean time he hath not an habit of all the graces he hath not poverty of spirit nor purity of heart whereas a child of God hath all the graces in his heart at least radically though not gradually These things being premised I come in particular to those heavenly dispositions of soul to which Christ hath affixed blessedness And the first is POVERTY of SPIRIT Blessed are the Poor in Spirit Chrysostom and Theophylact are of opinion that this was the first Sermon that ever Christ made therefore it may challenge our best attention Blessed are the Poor in Spirit Our Lord Christ being to raise an high and stately Fabrick of blessedness lays the foundation of it low in poverty of Spirit but all poverty is not blessed * Non omnis paupertas beata Bâ—ugensis I shall use a four-fold distinction 1. I distinguish between Poor in Estate and Poor in Spirit there are the Divels poor poor and wicked whose cloaths are not more torn than their conscience There are some whose poverty is their sin who through Improvidence or Excess have brought themselves to want these may be poor in Estate but not poor in Spirit 2. I distinguish between spiritually Poor and Poor in spirit he who is without grace is spiritually poor but he is not poor in Spirit he knows not his own beggery Rev. 3.17 Thou knowest not that thou art Poor He is in the worst sense poor who hath no sense of his poverty 3. I distinguish between Poor-spirited and Poor in spirit They are said to be poor-spirited who have mean base spirits who act below themselves 1. As they are men such are those Misers which having great Estates yet can hardly afford themselves bread who live sneakingly and are ready to wish their own throats cut because they are forced to spend something in satisfying Natures demands This Solomon calls an evil under the Sun Eccles 6.2 There is an evil which I have seen under the Sun a man to whom God hath given Riches so that he wants nothing for his soul of all that he desireth yet
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
give them a Kingdom above all the Princes of the earth nay far above all heavens God thinks nothing too good for his children We many times think much of a tear a prayer or to sacrifice a sin for him but he doth not think much to bestow a Kingdom upon us How will the Saints read over the Lectures of free-grace in heaven and Trumpet forth the prayses of that God who hath crowned them with loving kindness Infer 3 3. It shews us that Christianity is no disgraceful thing Wise men measure things by the end what is the end of godliness it brings a Kingdom a mans sin brings him to shame Prov. 13.5 Rom. 6.21 What fruit had ye in those things whereof you are now ashamed but Religion brings to honour Prov. 4.8 it brings a man to a Throne a Crown it ends in glory it is the sinners folly to reproach a Saint 't is just as if Shimei had reproached David when he was going to be made King it is a Saints wisdom to contemn a reproach say as David when he danced before the Ark I will yet be more vile 2 Sam. 6.22 If to pray and hear and serve my God be to be vile I will yet be more vile This is my excellency my glory I am doing now that which will bring me to a Kingdom O think it no disgrace to be a Christian I speak it chiefly to you who are entring upon the wayes of God perhaps you may meet with such as will reproach and censure you binde their reproaches as a Crown about your head despise their censure as much as their praise remember there is a Kingdom entailed upon godlinesse Sin draws hell after it grace draws a Crown after it 4. See here that which may make the people of God Infer 4 long for death then they shall enter upon their Kingdom Indeed the wicked may fear death it will not lead them to a Kingdom but a Prison hell is the iayle where they must lie rotting for ever with the Divel and his Angels To every Christlesse person death is the King of terror but the godly may long for death it will prefer them to a Kingdom When Scipio's father had told him of that glory the soul should be invested with in a state of immortality why then saith Scipio do I tarry thus long upon the earth why do I not hasten to die * Tully in Somn. Scip. Believers are not perfectly happy till death When Croesus asked Solon who he thought happy he told him one Tellus a man that was dead a Christian at death shall be compleatly installed into his honour the anointing oyle shall be poured on him and the Crown-royal set upon his head The Thracians in their funerals used musick The Heathens as Theocritus observes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Funeral banquet because of that felicity which they supposed the parties deceased were entred into The Saints are now heirs of the Kingdom James 2.5 Doth not the heir desire to be crowned Truly there is enough to weane us and make us willing to be gone from hence The Saints eate ashes like bread they are here in a suffering condition Psalm 141.7 Our bones are scattered at the graves mouth as when one cutteth and cleaveth wood upon the earth When a man hewes and cuts a tree the chips flie up and down here and there a chip so here a Saint wounded there a Saint massacred our bones flie like chips up and down for thy sake are we killed all the day long Rom. 8.36 But there is a Kingdom a coming when the body is buried the soul is crowned Who would not be willing to saile in a storm if he were sure to be crowned as soone as he came at shore How is it that the godly look so gastly at the thoughts of death as if they were rather going to their execution than their Coronation though we should be willing to stay here awhile to do service yet we should with Saint Paul desire to be dissolved and be with Christ The day of a believers dissolution is the day of his inauguration SECT 5. Containing a scrutiny and tryal whether we belong to this Kingdom Use 2 BUT how shall we know that this glorions Kingdom shall be setled upon us at death Trial. 1. If God have set up his Kingdom within us Luke 17.21 The Kingdom of God is within you by the Kingdom of God there is meant the Kingdom of Grace in the heart Grace may be compared to a Kingdom it swayes the Scepter it gives out Lawes there is the Law of love Grace beats down the Divels garrisons it brings the heart into a sweet subjection to Christ Now is this Kingdom of Grace set up in thy heart Do'st thou rule over thy sins Canst thou binde those Kings in chaines * Psal 149.8 Art thou a King over thy pride passion unbelief Is the Kingdom of God within you While others aspire after earthly greatnesse and labour for a Kingdom without them do'st thou labour for a Kingdom within thee Certainly if the Kingdom of Grace be in thy heart thou shalt have the Kingdom of glory If Gods Kingdom enter into thee thou shalt enter into his Kingdom But let not that man ever think to reign in glory who lives a slave to his lusts 2. If thou art a believer thou shalt go to this blessed Kingdom James 2.5 Rich in faith heirs of the Kingdom Faith is an heroical act of the soul it makes an holy adventure on God by a promise this is the crowning grace Faith puts us into Christ and our title to the Crown comes in by Christ By Faith we are borne of God and so we become children of the blood-royal By Faith our hearts are purified Acts 15.9 and so we are made fit for a Kingdom rich in faith heirs of the Kingdom Faith paves a Causey to heaven believers die heirs to the Crown 3. He that hath a noble Kingly spirit shall go to the heavenly Kingdom set your affection on things above Col. 3.2 Dost thou live in mundo supra mundum in the world above the world The Eagle doth not catch flies she soars aloft in the aire dost thou superna anhelare pant after glory and immortality Hast thou a brave majestick spirit an heavenly ambition dost thou mind the favour of God the peace of Sion the salvation of thy soul Dost thou abhor that which is sordid and below thee Alexander would not exercise at the Olympick-games Canst thou trample upon all sublunary things Is heaven in thy eye and Christ in thy heart and the world under thy feet He who hath such a Kingly spirit that looks no lower than a Crown he shall dwell on high and have his throne mounted far above all heavens SECT 6. A serious exhortation to Christians Use 3 USE 3. Exhortation And it hath a double aspect it looks Exhort 1. towards the wicked Is there a Kingdom to be had a
there of his intercession if sinne should be pardoned before it be committed there are sinnes in the godly of dayly incursion which must be mourned for though sin be pardoned still it rebels though it be covered it is not cured Rom. 7.23 There is that in the best Christian which is contrary to God there is that in him which deserves hell and shall he not mourn A ship that is always leaking must have the water continually pumped out while the soul leaks by sin we must be still pumping at the leak by Repentance Think not O Christian that thy sins are washed away only by Christs blood but by water and blood The brazen Laver Exod. 30.18 that the people of Israel were to wash in might be a fit emblem of this spiritual Laver tears and blood and when holy Mourning is thus qualified this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.11 that sorrowing after a godly sort which makes a Christian eternally blessed SECT 4. Shewing That we must mourn for the sins of others 2. AS we must mourn for our own sins so we must lay to heart the sins of others * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom The Poets feign that Biblis was turned into a Fountain thus we should wish with Jeremy that our eyes were a Fountain of tears that we might weep day and night for the iniquity of the times our blessed Saviour mourned for the sins of the Jews Mark 3.5 Being grieved super callo for the hardness or brawniness of their hearts and holy David looking upon the sins of the wicked his heart was turned into a spring and his eyes into Rivers Psal 119.136 Rivers of tears run down mine eyes because they keep not thy Law Lots Righteous soul was vexed with the unclean conversation of the wicked 2 Pet. 2.7 Lot took the sins of Sodom and made spears of them to pierce his own soul Cyprian saith that in the Primitive times when a Virgin who vowed her self to Religion had defiled her chastity shame and grief filled the whole face of the Congregation * Totum Ecclesiae caetum demittere vultus atque crubescere Cyprian Have not we cause to mourn for the sins of others the whole Axle-tree of the Nation is ready to break under the weight of sin what an inundation of wickedness is there amongst us Mourn for the hypocrisie of the times Jehu saith Come see my zeal for the Lord but it was zeal for the Throne This is the hypocrisie of some they intitle God to whatever they do they make bold with God to use his Name to their wickedness as if a Thief should pretend the Kings Warrant for his Robbery Micah 3.11 They build up Sion with blood the heads thereof judge for reward yet will they lean upon the Lord and say Is not the Lord among us Many with a religious kiss smite the Gospel under the fifth rib * Plurimi sub nomine Ecclesiae contra Ecclesiam Militant Calv. Could not Ahab be content to kill and take possession but must he usher it in with Religion and make fasting a Preface to his murder 1 Kings 21.12 The white Divel is worst a burning Torch in the hand of a Ghost is most affrighting to hear the Name of God in the mouths of scandalous hypocrites is enough to affright others from the profession of Religion Mourn for the Errors and Blasphemies of the Nation there is now a free Trade of Error toleration gives men a Patent to sin What cursed opinion that hath been long ago buried in the Church but is now dig'd out of the grave and by some worshipped England is grown as wanton in her Religion as she is antick in her Fashions The Jesuites Exchange is open and every one almost is for an opinion of the newest Cut Did mens faces alter as fast as their judgements we should not know them Mourn for Covenant-violation this sin is a flying Roll against England breach of Covenant is spiritual harlotry and for this God may name us Loammi and give us a bill of Divorce Mourn for the Pride of the Nation â—our condition is low but our hearts are high Mourn for the profaness of the Land England is like that man in the Gospel Luke 4.33 who had a spirit of an unclean Divel Mourn for the removing of Land-Marks * Deut. 27.17 Mourn for the contempt offered to Magistracy the spitting in the face of Authority Mourn that there are so few Mourners surely if we mourn not for the sins of others 't is to be feared we are not sensible of our own sins God looks upon us as guilty of those sins in others which we do not lament our tears may help to quench Gods wrath SECT 5. That we must mourn for the miseries of the Church THE Saints are Members of the body Mystical as well as Political therefore must be sensible of the injuries of Gods Church Psal 137.1 We wept when we remembred Sion The people of Israel being debarred from the place of publick worship sate by the Rivers weeping they laid aside all their Musical Instruments Ver. 2. We hanged our Harps upon the Willows We were as far from joy as those Willows were from fruit Ver. 4. How shall we sing the Lords song in a strange land we were fitter to weep than to sing Non est conveniens luctibus iste sonus When we consider the miseries of many Christians in Germany the Dukedome of Savoy and other Forraign parts who have been driven from their habitations because they would not desert the Protestant and espouse the Popish Religion when instead of a Bible a Crucifix instead of Prayers Masse instead of going to Church they should go on Pilgrimage to some Saint or Relick When we consider these things our eyes should run down Mourn to see Gods Church a bleeding Vine Mourn to see Christs Spouse with garments rolled in blood Methinks I hear Englands Passing bell go let us shed some tears over dying England let us bewail our intestine divisions Englands divisions have been fatal they brought in the Saxons Danes Normans if a Kingdom divided cannot stand how do we stand but by a miracle of free-grace Truth is fallen and peace is fled Englands fine coat of peace is torn and like Josephs coat dipped in blood Peace is the glory of a Nation Some observe if the top of the Beech Tree be taken off the whole Tree withers Peace is the Apex and top of all earthly blessings this top being cut off we may truly say the body of the whole Nation begins to wither apace Mourn for the oppressions of England the people of this Land have laid out their money only to buy Mourning SECT 6. Shewing the seasons of holy Mourning THough we must always keep open the issue of godly sorrow yet there are some seasons wherein our tears should overflow as the water sometimes riseth higher there are three special seasons of extraordinary Mourning when it should be as
there is hope Repentance unravels sin and makes sin not to be but hardness of heart binds guilt fast upon the soul it seals a man under wrath it is not the hainousness of sin but hardness of heart that damns this makes the sin against the Holy Ghost uncapable of mercy because the sinner that hath committed it is uncapable of Repentance CHAP. VII Containing a sharp Reprehension Use 1 Use 1 THIS Doctrine draws up a Charge against several sorts Reproof Branch 1 1. Those that think themselves good Christians yet have not learned this Art of holy Mourning Luther calls Mourning Bara herba a rare herb Men have tears to shed for other things but have none to spare for their sins there are many Murmurers but few Mourners most are like the stony ground which wanted moisture Matth. 13. We have many cry out of hard times but are not sensible of hard hearts hot and dry is the worst temper of the body sure I am to be hot in sin and to be so dry as to have no tears is the worst temper of the soul How many are like Gideons dry Fleece and like the Mountains of Gilboa there is no dew upon them Did Christ bleed for sin and canst not thou weep if Gods bottle be not filled with tears his Vial will be filled with wrath We have many sinners in Sion but few mourners in Sion It is with most people as with a man on the top of a Mast the Winds blow and the Waves beat and the ship is in danger of shipwrack and he is fast asleep so when the Waves of sin have even covered men and the stormy wind of Gods Wrath blows and is ready to blow them into hell yet they are asleep in security 2. It reproves them who instead of weeping for sin Branch 2 spend their dayes in mirth and jollity instead of Mourners we have Ranters they take the Timbrel and Harp they spend their dayes in wealth Job 21.13 Vitam agunt Sybariticam * Luther they do not lugere animo but indulgere genio they live Epicures and dye Atheists St. James bids us turn our laughter to Mourning Jam. 4.9 But they turn their Mourning to laughter Sampson was brought forth to make the Philistines sport Judg. 16.26 The jovial sinner doth make the Divel sport it is a saying of Theophylact It is one of the worst sights to see a sinner go laughing to hell How unseasonable is it to take the Harp and Viol when God is taking the Sword Ezek. 21.9 10. A sword a sword is sharpned and also furbished should we then make mirth this is a sin that enrageth God Isa 22.12 13. In that day did the Lord of Hosts call to weeping and to mourning and behold joy and gladness slaying Oxen and killing sheep eating flesh and drinking wine and it was revealed in mine ears by the Lord of Hosts Surely this iniquity shall not be purged from you till you dye saith the Lord God of Hosts That is this your sin shall not be done away by any expiatory sacrifice but vengeance shall pursue you for ever 3. It reproves those who instead of mourning for sin Branch 3 rejoyce in sin Prov. 2.14 2 Thess 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who take pleasure in iniquity Wicked men are worse in this sense than the damned in hell for I dare say they take little pleasure in their sins there are some so impudently profane that they will make themselves and others merry with their sins sin is a soul-sickness Luke 5.31 Will a man make merry with his disease ah wretch did Christ bleed for sin and dost thou laugh at sin is that thy mirthwhich grieves the Spirit * Tantis in malis laetari diesque jocis choreis consumere nonne est eos imitari qui phrenesi laborant qui dum carnes proprias laccrant ridem Isid Clar. is it a time for a man to break jests when he is upon the Scaffold and his head is to be stricken off thou that laughest at sin now the time is coming when God will laugh at thy calamity Prov. 1.26 Branch 4 4. It reproves those that cry down mourning for sin they are like the Philistines who stopped the Wells Gen. 26.15 These would stop the Wells of godly sorrow Antimonians say this is a legal Doctrine but Christ here preacheth it Blessed are they that mourn and the Apostles preached it Mark 6.11 And they went out and preached that men should repent Holy ingenuity will put us upon mourning for sin he that hath the heart of a child cannot but weep for his unkindness against God Mourning for sin is the very fruit and product of the Spirit of grace Zach. 12.10 Such as cry down Repentance cry down the Spirit of grace mourning for sin is the only way to keep off wrath from us such as with Sampson would break this Pillar go about to pull down the vengeance of God upon the Land To all such I say as Peter to Simon Magus Acts 8.22 Repent therefore of this thy wickedness and pray God if perhaps the thought of thy heart may be forgiven thee O sinner Repent that thou hast cryed down Repentance CHAP. VIII Motives to holy mourning 2. LET me exhort Christians to holy Mourning Use 2 Exhort I now perswade such a Mourning as will prepare the soul for blessedness Oh that our hearts were spiritual limbicks distilling the water of holy tears Christs Doves weep Ezek. 7.16 They that escape shall be like Doves of the Vallies all of them mourning every one for his iniquity There are several Divine Motives to holy Mourning 1. Tears cannot be put to a better use if you weep Motive 1 for outward losses you lose your tears 't is like a showre upon a Rock which doth no good but tears for sin are blessed tears Blessed are they that mourn These poyson our corruptions salt-water kills the worms the brinish water of repenting tears will help to kill that worm of sin which would gnaw the conscience 2. Gospel-Mourning is an evidence of grace Zach. Motive 2 12.10 I will poure upon the house of David and the Inhabitants of Jerusalem the Spirit of grace and they shall mourn c. The Holy Ghost descended on Christ like a Dove Matth. 3. The Dove is a weeping creature where there is a Dove-like weeping it is a good sign the Spirit of God hath descended there weeping for sin is a sign of the new birth assoon as the child is born it weeps Exod. 2.3 And behold the babe wept To weep kindly for sin is a good sign we are born of God Mourning shews an heart of flesh Ezek. 36.26 A stone will not melt when the heart is in a melting frame it is a sign the heart of stone is taken away Motive 3 3. The preciousness of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears dropping from a mournful penitent eye are like the water dropping from the Roses very sweet and precious to God
lived a very civil life go home and mourn because thou art but civil many a mans civility being rested upon hath damned him 'T is sad for men to be without repentance but 't is worse to need no repentance Luke 15.7 9. Tears are but finite 't is but awhile that we shall Motive 9 weep after a few showres that fall from our eyes we shall have a perpetual sunshine in heaven the bottle of tears is stopt Rev. 7. ult God shall wipe away all tears when sin shall cease tears shall cease Psal 30.5 Weeping may endure for a night but joy cometh in the morning in the morning of the Ascension then shall all tears be wiped away Motive 10 10. The benefit of holy mourning the best of our commodities come by water 1. Mourning doth make the soul fruitful in grace When a showre falls the herbs and plants grow Isaiah 16.9 I will water thee with my tears O Heshbon I may allude to it tears water our graces and make them flourish Psal 104 10. he sends his springs into the vallies that is the reason the vallies flourish with corn because the springs run there where the springs of sorrow run there the heart bears a fruitful crop Leah was tender-eyed she had a watry eye and was fruitful the tender-eyed Christian usually brings more of the fruits of the Spirit a weeping eye is the water-pot to water our graces 2. Mourning doth fence us against the Divels Tentations Tentations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery darts Ephes 6.16 because indeed they set the soul on fire Tentations enrage anger inflame lust now the waters of holy Mourning quench these fiery darts wet powder will not soon take the fire when the heart is wetted and moistned with sorrow it will not so easily take the fire of Tentation tears are the best Engines and Water-works to quench the Divels fire * Faciem nostram debemus magis lachrymis rigare quaem lavacris and if there be so much profit and benefit in Gospel-sorrow then let every Christian wash his face every Morning in the Lavor of tears †11. And lastly to have a melting frame of spirit is Motive 11 a great sign of Gods presence with us in an Ordinance 't is a sign the Sun of righteousness hath risen upon us when our frozen hearts thaw and melt for sin it is a saying of St. Bernard By this you may know whether you have met with God in a duty when you find your selves in a melting and mourning frame we are apr to measure all by comfort we think we never have Gods presence in an Ordinance unless we have joy herein we are like Thomas unless saith he I shall see in his hands the print of the nails I will not believe John 20.25 So are we apt to say Unless we have incomes of comfort we will not believe that we have found God in a duty but if our hearts can melt kindly in tears of love this is a real sign that God hath been with us as Jacob said Gen. 28.16 Surely the Lord is in this place and I knew it not So Christian when thy heart breaks for sin and dissolves into holy tears God is in this duty though thou knowest it not Methinks all that hath been said should make us spiritual Mourners perhaps we have tryed to mourn and cannot but therefore as a man that hath digged so many fathoms deep for water and can find none at last he digs till he finds a spring so though we have been digging for the water of tears and can find none yet let us weigh all that hath been said and set our hearts again to work and perhaps at last we may say as Isaacs servants Gen. 26.32 We have found water When the herbs are pressed the watery juyce comes out these eleven serious Motives may press out tears from the eye Quest But may some say My constitution is such that I cannot weep I may as well go to squeeze a Rock as think to get a tear Answ But if thou canst not weep for sin can'st thou grieve Intellectual mourning is best there may be sorrow where there are no tears * Curae loves loquuntur ingentes stupent the Vessel may be full though it wants vent it is not so much the weeping eye God respects as the broken heart yet I would be loth to stop their tears who can weep God stood looking on Hezekiahs tears Isa 38.5 I have seen thy tears Davids tears made Musick in Gods ears Psal 6.8 The Lord hath heard the voyce of my weeping 'T is a sight fit for Angels to behold tears as pearls dropping from a penitent eye CHAP. IX Shewing the hindrances of mourning Quest BUT what shall we do to get our heart into this mourning frame Answ Do two things 1. Take heed of those things which will stop these Channels of mourning 2. Put your selves upon the use of all means that will help forward holy mourning 1. Take heed of those things which will stop the current of tears there are nine hindrances of mourning Hindr. 1 1. The love of sin the love of sin is like a stone in the pipe which hinders the current of water the love of sin makes sin taste sweet and this sweetness in sin-bewitcheth the heart Saint Hierom saith it is worse to love sin than to commit it A man may be overtaken with sin Gal. 6.1 And he that hath stumbled upon sin unawares will weep but the love of sin hardens the heart keeps the Divel in possession in true mourning there must be a grieving for sin but how can a man grieve for that sin which his heart is in love with oh take heed of this sweet poyson the love of sin freezeth the soul in impenitency Hindr. 2 2. Despair despair affronts God undervalues Christs blood damns the soul Jerem. 8.12 They said there is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart This is the language of despair there is no hope I had as good follow my sins still and be damned for something despair presents God to the soul as a Judge clad in the garments of vengeance Isa 59.17 Judas his despair was in some sense worse than his Treason Despair destroys Repentance for the proper ground of Repentance is mercy Rom. 2.4 The goodness of God leads thee to Repentance But despair hides mercy out of sight as the cloud covered the Ark Exod. 39. Oh take heed of this Despair is an irrational sin there is no ground for it the Lord shews mercy to thousands why mayest not thou be one of a thousand the wings of Gods mercy like the wings of the Cherubims are stretched out to every humble penitent though thou hast been a great sinner yet if thou art a weeping sinner there 's a golden Scepter of mercy held forth Psal 103.11 Despair locks up the soul in impenitency 3. A conceit
that this mourning will make us melancholy Hindr. 3 We shall drown all our joy in our tears but this is a mistake Lose our joy tell me what joy can there be in a natural condition what joy doth sin afford is not sin compared to a wound and a bruise Isa 1.6 David had his broken bones Psal 51. Is there any comfort in having the bones out of joynt doth not sin breed a palpitation and trembling of heart Deutr. 28.66 Is it any joy for a man to be a Magor-missabib a terror to himself Surely of the sinners laughter it may be said it is mad Eccles 2.2 Whereas holy mourning is the breeder of joy it doth not eclipse but refine our joy and make it better * Homine ad Deum converso mutatur gaâ—dium non tollitur Aug the Prodigal dated his joy from the time of his Repentance Luke 15.24 Then they began to be merry 4. Checking the motions of the Spirit the Spirit sets Hindr. 4 us a mourning it causeth all our spring-tides Psal 87.7 all my springs are in thee Oft we meet with gracious motions to prayer and repentance now when we stifle these motions which is called a quenching the Spirit 1 Thes 5.19 then we do as it were hinder the tyde from coming in When the dew falls then the ground is wet when the Spirit of God falls as dew in its influences upon the soul then it is moistned with sorrow but if the Spirit withdraw the soul is like Gideons dry fleece a ship can as well sail without the wind a bird can as well flie without wings as we can mourn without the Spirit Take heed of grieving the Spirit do not drive away this sweet Dove from the arke of thy soul The Spirit is res tenera delicata if it be grieved it may say I will come no more and if it once withdraw we cannot mourn 5. Presumption of mercy Who will take pains with Hindr. 5 his heart or mourn for sinne that he may be saved at a cheaper rate How many Spider-like suck damnation out of the sweet flower of Gods mercy Jesus Christ who came into the world to save sinners is the occasion of many a mans perishing Oh saith one Christ died for me he hath done all What need I pray or mourn Many a bold sinner plucks death from the tree of life and through presumption goes to hell by that ladder of Christs blood by which others go to heaven It is sad when the goodnesse of God which should lead to repentance Rom. 4.2 leads to presumption O sinner do not hope thy self into hell take heed of being damned upon a mistake Thou sayest God is merciful therefore goest on securely in sinne But who is mercy for the presuming sinner or the mourning sinner Isa 55.7 Let the wicked forsake his way and return to the Lord and he will have mercy upon him no mercy without forsaking sinne and no forsaking sinne without mourning If a King should say to a company of Rebels Whosoever comes in and submits shall have mercy such as stood out in rebellion could not claime the benefit of the Pardon God makes a Proclamation of mercy to the mourner but such as are not mourners have nothing to do with mercy The mercy of God is like the Arke which none but the Priests were to meddle with none may touch this golden Arke of mercy but such as are Priests unto God * Rev 1.6 and have offered up the sacrifice of tears 6. A conceit of the smalnesse of sinne Gen. 19.20 Is Hindr. 6 it not a little one the Devil holds the small end of the Perspective-glasse to sinners To fancy sinne lesse than it is is very dangerous an opinion of the littlenesse of sinne keeps us from the use of means Who will be earnest for a Physitian that thinks it is but a trivial disease and who will seek to God with a penitent heart for mercy that thinks sinne is but a slight thing But to take off this wrong conceit about sinne and that we may look upon it with watry eyes consider 1. Sinne cannot be little because it is against the Majesty of heaven there is no treason small it being against the Kings person 2. Every sinne is sinful therefore damnable a Pen-knife or Stilletto makes but a little wound but either of them may kill as well as a greater weapon there 's death and hell in every sinne Rom. 6.23 What was it for Adam to pluck an Apple but that lost him his crown 'T is not with sinne as it is with diseases some are mortal some not mortal the least sinne without repentance will be a lock and bolt to shut men out of heaven 3. View sinne in the red glasse of Christs sufferings the least sinne cost the price of blood Would you take a a true prospect of sinne go to Golgotha Jesus Christ was fain to vail his glory and lose his joy and pour out his soul an offering for the least sinne read the greatnesse of thy sin in the deepnesse of Christs wounds Let not Satan cast such a mist before your eyes that you cannot see sin in its right colours Remember not only great rivers fall into the Sea but little brooks not only great sinnes carry men to hell but lesser Hindr. 7 7. Procrastination or an opinion it is too soone yet to tune the penitential string When the Lamp is almost out the strength exhausted and old age comes on then mourning for sinne will be in season but it is too soone yet That I may shew how pernicious this opinion is and that I may rowle away this stone from the mouth of the Well that so the waters of repentance may be drawn forth let me propose these four serious and weighty considerations 1. Dost thou know what it is to be in the state of nature and wilt thou say it is too soone to get out of it Thou art under the wrath of God John 3.36 and is it too soone to get from under the dropping of this Vial Thou art under the power of Satan Acts 26.18 and is it too soone to get out of the enemies quarters 2. Men do not argue thus in other cases they do not say It is too soon to be rich they wil not put off getting the world till old age no here they take the first opportunity Is it not too soone to be rich and is it too soon to be good is not repentance a matter of the greatest consequence Is it not more needful for men to lament their sinne than augment their estate 3. Gods call to mourning looks for present entertainment Heb. 3.7 8. To day if you will hear his voice harden not your hearts A General besieging a garrison summons it to surrender upon such a day or he will storme it Such are Gods summons to repentance To day if ye will heart his voice sinners when Satan hath tempted you to any wickednesse you have not said It
joy God poures the golden oyle of comfort into broken Vessels the Mourners heart is emptied of pride and God fills the empty with his blessing the Mourners tears have helped to purge out corruption and after purging physick God gives a Julip The Mourner is ready to faint away under the burden of sin and then the bottle of strong water comes seasonably The Lord would have the incestuous person upon his deep humiliation to be comforted lest he should be swallowed up with over much sorrow 2 Cor. 2.7 This is the Mourners priviledge he shall be comforted the Valley of tears brings the soul into a Paradise of joy a sinners joy brings forth sorrow the mourners sorrow brings forth joy John 16.22 Your sorrow shall be turned into joy The Saints have a wet seed-time but a joyful Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be comforted SECT I. Showing the mourners comforts here NOw to illustrate this I shall show you what the comforts are the mourners shall have These comforts are of a divine infusion and they are two-fold either Here or Hereafter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 1. Comforts here 1. COMFORTS HERE They are called the consolations of God Job 15.11 That is Great comforts such as none but God can Give they exceed all other comforts as far as heaven doth earth The root on which these comforts grow is The blessed Spirit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 and comfort is said to be a fruit of the Spirit Gal. 5.22 Christ did purchase peace the Spirit speaks peace Quest How doth the Spirit comfort Answ Either Mediately or Immediately 1. Mediately By helping us to apply the Promises to ourselves and draw water out of those Wells of salvation we lie as dead children at the breast till the Spirit helps us to suck the breast of a Promise and when the Spirit hath taught Faith this Art now comfort flows in O how sweet is the breast-milk of a Promise 2. The Spirit comforts immediatly The Spirit by a more direct act presents God to the soul as reconciled it sheds his love abroad in the heart from whence flows infinite joy Rom. 5.5 The Spirit secretly whispers Pardon for sin and the sight of a Pardon dilates the heart with joy Matth. 9.2 Be of good chear thy sinnes are forgiven thee That I may speak more fully to this point I shall show you the qualifications and excellencies of these comforts which God gives his mourners 1. These comforts are real comforts the Spirit of God cannot witness to that which is untrue There are many in this age do pretend to comfort but their comforts are meere impostures the body may as well swell with wind as with flesh a man may as well be swelled with false as true comforts * Distinguendum est inter Gaudia Veritatis Vanitatis Aug. The comforts of the Saints are certain they have the seal of the Spirit set to them Ephes 1.13 2 Cor. 1.22 A seal is for confirmation when a Deed is sealed it is firme and unquestionable When a Christian hath the seal of the Spirit stamped upon his heart now he is confirmed in the love of God Quest Wherein do these comforts of the Spirit which are unquestionably sure differ from those which are false and pretended Answ Three ways 1. The comforts of Gods Spirit are laid in deep conviction John 16.7 8 and when he that is the Comforter verse 7. is come he shall reprove or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall convince the world of sinne Quest Why doth conviction go before consolation Answ Conviction fits for comfort by conviction the Spirit doth sweetly dispose the heart to these two things 1. To seek after Christ When once the soul is convinced of sin and the hell that follows it now a Saviour is precious When the Spirit hath shot in the arrow of conviction now saith a poor soul where may I meet with Christ In what Ordinance may I come to enjoy Christ saw ye him whom my soul loves All the world for one glimpse of my Saviour 2. The Spirit by conviction makes the heart willing to receive Christ upon his own termes man by nature would article and indent with Christ he would take half Christ he would take him for a Saviour not a Prince he would accept of Christ as he hath an head of gold Cant. 5.11 but not as he hath the government upon his shoulders Isa 9.6 But when God le ts loose the spirit of bondage and convinceth a sinner of his lost undone condition now he is content to have Christ upon any termes When Paul was struck down to the ground by a spirit of conviction he cries out Lord what wilt thou have me to do Acts 9.6 Let God propound what Articles he will the soul will subscribe to them Now when a man is brought to Christs termes to beleeve and obey then he is fit for mercy when the Spirit of God hath been a Spirit of conviction then it becomes a spirit of consolation when the plough of the Law hath gone upon the heart and broken up the fallow ground now God sows the seed of comfort Those who brag of comfort but were never yet convinced nor broken for sin have cause to suspect their comfort to be a delusion of Satan It is like a mad mans joy who fancies himself to be King but it may be said of his laughter it is mad Eccles 2.2 The seed which wanted depth of earth withered Matth. 13. that comfort which wants depth of earth deep humiliation and conviction will soone wither and come to nothing 2. The Spirit of God is a sanctifying before a comforting Spirit as Gods Spirit is called the Comforter so he is called a spirit of grace Zach. 12.10 Grace is the work of the Spirit Comfort is the seal of the Spirit the work of the Spirit goes before the seal the graces of the spirit are compared to water Isa 44.3 and the comforts of the spirit are compared to oyle Isa 61.1 First God pours in the water of the spirit and then comes the oyle of gladnesse The oyle in this sence runs above the water Hereby we shall know whether our comforts are true and genuine Some talk of the comforting spirit who never had the sanctifying Spirit they boast of assurance but never had grace these are spurious joyes these comforts will leave men at death they will end in horror and despair Gods Spirit will never set seal to a Blank First the heart must be an Epistle written with the finger of the Holy Ghost and then it is sealed with the Spirit of Promise 3. The comforts of the Spirit are humbling Lord saith the soul What am I that I should have a smile from heaven and that thou shouldest give me a privy seal of thy love The more water is poured into a Bucket the lower it descends the fuller the ship is laden
with sweet spices the lower it sails the more a Christian is filled with the sweet comforts of the Spirit the lower he fails in humility the fuller a Tree is of fruit the lower the bough hangs the more full we are of the fruits of the Spirit joy and peace Gal. 5.22 the more we bend down in humility St. Paul a chosen Vessel * Acts 9.15 fill'd with the wine of the Spirit * 2 Cor. 5.1 did not more abound in joy than in lowliness of mind Eph. 3.8 Unto me who am less than the least of all Saints is this grace given c. He who was the chief of the Apostles calls himself the least of Saints Those who say they have comfort but are proud they have learned to despise others and are climb'd above Ordinances their comforts are delusions the Divel is able not only to transform himself into an Angel of light 2 Cor. 11.4 but he can transform himself into the Comforter 'T is easie to counterfeit money to silver over brass and put the Kings image upon it the Divel can silver over false comforts and make them look as if they had the stamp of the King of heaven upon them the comforts of God are humbling though they lift the heart up in thankfulness yet they do not puff it up in pride 2. The comforts God gives his Mourners are unmixed they are not tempered with any bitter ingredients worldly comforts are like wine that runs dregs there is that guilt within checks and corrodes in midst of laughter the heart is sad Prov 14.13 Queen Mary once said if she were opened they would find Callis lying at her heart if the breast of a sinner were anatomized and opened you would find a worm gnawing at his heart guilt is a Wolf which feeds in the breast of his comfort a sinner may have a smiling countenance but a chiding conscience his mirth is like the mirth of a man in debt who is every houre in fear of arresting the comforts of wicked men are spiced with bitterness they are worm-wood wine Hi sunt qui trepidant ad omnia fulgura pallent Hor. Cum tonat exanimes primo quoque murmure coelum But spiritual comforts are pure they are not muddied with guilt nor mixed with fear they are the pure wine of the Spirit what the Mourner feels is joy and nothing but joy 3. These comforts God gives his Mourners are sweet Eccles 12.7 Truly the light is sweet so is the light of Gods countenance How sweet are those comforts which bring the Comforter along with them John 14.16 Therefore the love of God shed into the heart is said to be better than wine Cant. 1.2 Wine pleaseth the palate but the love of God chears the conscience the lips of Christ drop sweet smelling myrrhe Cant. 5.13 The comforts God gives are a Christians Musick they are the golden Pot and the Manna the Nectar and Ambrosia of a Christian they are the Saints Festival their banquetting stuffe so sweet are these Divine comforts that the Church had her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fainting fits for want of them Cant. 2.5 stay me with flagons Metonymia Subjecti pro adjuncto the flagons are put for the wine by these flagons are meant the comforts of the Spirit the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all variety of delights to show the abundance of delectability and sweetnesse in these comforts of the Spirit Comfort me with Apples Apples are sweet in taste fragrant in smell so sweet and delicious are those Apples which grow upon the tree in Paradise These comforts from above are so sweet that they make all other comforts sweet health estate relations they are like sawce which makes all our earthly possessions and enjoyments come off with a better relish So sweet are these comforts of the Spirit that they do much abate and moderate our joy in worldly things he who hath been drinking spirits of wine or Alkermes will not much thirst after water and that man who hath once tasted how sweet the Lord is Psal 34.8 and hath drunk the cordials of the Spirit will not thirst immoderately after secular delights Those who play with dogs and birds it is a signe they have no children such as are inordinate in their desire and love of the creature declare plainly that they never had better comforts 4. These comforts which God gives his mourners are holy comforts they are call'd the comforts of the holy Ghost Acts 9.31 Every thing propagates in its own kind * Omne agens operatur secundum naturam agens the holy Ghost can no more produce impure joys in the soul than the Sun can prduce darknesse he who hath the comforts of the Spirit looks upon himself as a person engaged to do God more service Hath the Lord looked upon me with a smiling face I can never pray enough I can never love God enough The comforts of the Spirit raise in the heart an holy antipathy against sin the Dove hates every feather that hath grown upon the Hawke so there is an hatred of every motion and temptation to evil he who hath a principle of life in him opposeth every thing that would destroy life he hates poison so he that hath the comforts of the Spirit living in him sets himself against those sins which would murder his comforts divine comforts give the soul more acquaintance with God 1 John 1.4 Our fellowship is with the Father and his Sonne Jesus 5. The comforts reserv'd for the mourners are filling comforts Rom. 15.13 The God of hope fill you with joy John 16.24 Ask that your joy may be full When God pours in the joyes of heaven they fill the heart and make it run over 2 Cor. 7.4 I am exceeding joyful the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I overflow with joy as a Cup that is filled with wine till it runs over Outward comforts can no more fill the heart than a Triangle can fill a Circle Spiritual joyes are satisfying Psal 63.5 My heart shall be satisfied as with marrow and I will praise thee with ioyful lips Davids heart was full and the joy did break out at his lips Psal 4.7 Thou hast put gladnesse in my heart worldly joyes do put gladnesse into the face 2 Cor. 5.12 they rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the face but the Spirit of God puts gladnesse into the heart divine joyes are heart-joyes Zach. 10.7 John 16.22 Your heart shall rejoyce a believer doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.47 My spirit rejoyceth in God And to show how filling these comforts are which are of an heavenly extraction the Psalmist saith they create greater joy than when wine and cyle encrease Psal 4. Wine and Oyle may delight but not satisfie they have their vacuity and indigence we may say as Zach. 10.2 they comfort in vaine outward comforts do sooner cloy than chear and sooner weary than fill Xerxes offered great rewards to him
time of drought so neither is any man to dispute or quarrel with God when he stops the sweet influence of comfort but ought rather to acquiesce in his sacred will But though the Lord might by vertue of his Soveraignty with-hold comfort from the Mourner yet there may be many pregnant causes assigned why Mourners want comfort 1. In regard of God 2. In regard of themselves 1. In regard of God He sees it fit to with-hold comfort 1. That he may raise the value of grace We are apt to esteem comfort above grace therefore God locks up our comforts for a time that he may inhance the price of grace when farthings go better than gold the King will call in farthings that the price of gold may be the more raised 2. God would have his people learn to serve him for himself and not for comfort only it is amor Meretricius an Harlot love to love the husbands money and tokens more than his person such as serve God only for comfort do not so much serve God as serve themselves of him 2. That Gods Mourners want comfort it is most frequently in regard of themselves 1. Through mistake which is two-fold 1. They go not to the right spring for comfort they go to their tears when they should go to Christs blood it is a kind of Idolatry to make our tears the ground of comfort Mourning is not meritorious it is the way to joy not the cause Jacob got the blessing in the garments of his elder brother true comfort flows out of Christs sides our tears are stained till they are washed in the blood of Christ John 16. ult In me peace 2. Mistake is that Mourners are priviledged persons and may take more liberty they may slacken the strings of duty and let loose the reins to sin Christ hath indeed purchased a liberty for his people but an holy liberty not a liberty for sin but from sin 1 Pet. 2.16 Ye are a Royal Priesthood a peculiar people ye are not in a state of slavery but Royalty What follows do not make Christian liberty a cloak for sin Ver. 16. As free and not using your liberty for a cloak of maliciousness If we quench the sanctifying Spirit God will quench the comforting Spirit sin is compared to a cloud Isa 44.22 This cloud intercepts the light of Gods countenance 2. Gods Mourners sometimes want comfort through discontent and peevishness David makes his disquiet the cause of his sadness Psal 43.5 Why art thou cast down O my soul why art thou disquieted within me A disquieted heart like a rough Sea is not easily calmed 't is hard to make a troubled spirit receive comfort this disquiet ariseth from various causes sometimes from outward sorrow and melancholy sometimes from a kind of envy Gods people are troubled to see others have comfort and they want it and now in a pet they refuse comfort and like a froward child put away the breast Psal 77.2 My soul refused to be comforted Indeed a disquieted spirit is no more fit for comfort than a distracted man is fit for counsel and whence is the Mourners discontent but pride as if God had not dealt well with him in stopping the influences of comfort O Christian thy spirit must be more humbled and broken before God empty out his golden oyle of joy 3. The Mourner is without comfort for want of applying the promises he looks at that sin which may humble him but not at that Word which may comfort him The Mourners eyes are so full of tears that he cannot see the promise the vertue and comfort of a medicine is in the applying when the promises are applied by faith they bring comfort Hosea 2.19 Isa 49.15 16. Faith milks the breast of a promise That Satan may hinder us of comfort it is his policy either to keep the promise from us that we may not know it or to keep us from the promise that we may not apply it Never a promise in the Bible but belongs to the Mourner had he but the skill and dexterity of faith to lay hold on it 4. The Mourner may want comfort through too much earthly-mindedness by feeding immoderately on earthly comforts we miss of heavenly comforts Isa 57.17 For the iniquity of his covetousness was I wroth and I hid me The earth puts out the fire earthliness extinguisheth the flame of divine joy in the soul an Eclipse is per interpositionem corporis Lunaris when the Moon which is a dense body comes between the Moon is an Emblem of the world Rev. 12.1 when this comes between then there is an Eclipse in the light of Gods face Such as dig in Mines say there is such a damp comes from the earth as puts out the light of a candle earthly comforts send forth such a damp as puts out the light of spiritual joy 5. Perhaps the Mourner hath had comfort and lost it Adams Rib was taken from him when he was asleep Gen. 2.21 Our comforts are taken away when we fall asleep in security the Spouse lost her beloved when she lay upon the bed of sloath Cant. 5.2 6. For these Reasons Gods Mourners may want comfort but that the spiritual Mourner may not be too much dejected I shall reach forth the cup of consolation Jer. 16.7 and speak a few words that may comfort the Mourner in the want of comfort 1. Jesus Christ was without comfort therefore no wonder if we are our comforts are not better than his he who was the Son of Gods love was without the sense of Gods love 2. The Mourner hath a seed of comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 97.11 Light is sown for the righteous Light is a Metaphor put for comfort and it is sown Though a child of God hath not comfort alwayes in the flowre yet he hath in the seed though he doth not feel comfort from God yet he takes comfort in God 3. A Christian may be high in grace and low in comfort the high Mountains are without flowres the Mines of gold have little or no corn growing on them a Christians heart may be a rich Mine of grace though it be barren of comfort 4. The Mourner is heir to comfort and though for a small moment God may forsake his people Isa 54.7 yet there is a time shortly coming when the Mourner shall have all tears wiped away and shall be brim-full of comfort this joy is reserved for heaven and this brings me to the second particular SECT 2. Showing the mourners comforts hereafter 2. COMFORTS HEREAFTER 2. Comforts hereafter They shall be comforted Though in this life some interviews and love-tokens passe between God and the mourner yet the great comforts are kept in reversion in Gods presence is fulnes of joy There is a time coming the day-star is ready to appear when the Saints shall bathe themselves in the river of life when they shall never see a wrinkle on Gods brow more but his face shall shine his
most profound search I am no more able to express it than I can span the firmament or weigh the earth in a pair of balances 7. It will be a great Supper in regard of the continuance it hath no end Epicures have a short Feast and a long reckoning but those who shall sit down at the heavenly Banquet shall not rise from the Table the cloth shall never be taken away but they shall be always feeding upon those dulcia fercula those sweet junkets and delicacies which are set before them We read King Ahashuerus made a Feast for his Princes that lasted an hundred and fourscore dayes Esther 1.4 But this blessed Feast reserved for the Saints is for ever Psal 16.11 At thy right hand there are pleasures for evermore Use Consolation Use Consol How may this be as Bezar stone to keep the hearts of Gods people from fainting they shall be comforted †they shall sit with Christ upon the Throne * Merces tua Domine magna nimis neque enim magnus et tu parva merces tuas Austin Rev. 3.21 and sit down with him at the Table Who would not mourn for sin that are sure to meet with such rewards They shall be comforted The Marriage-supper will make amends for the valley of tears O thou Saint of God who art now watring thy plants and weeping bitterly for sin at this last and great Feast thy water shall be turned into wine thou who now mortifiest thy corruptions and beatest down thy body by prayer and fasting shalt shortly sup with Christ and Angels thou who didst refuse to touch the forbidden Tree shalt feed upon the Tree of life in the Paradise of God Thou impoverished Saint who hast scarce a bit of bread to eat remember for thy comfort in thy fathers house there is bread enough and he is making ready a Feast for thee where all the dainties of heaven are served in O feed with delight upon the thoughts of this Marriage-supper after thy Funeral begins thy Festival long for supper-time Longa mora est nobis quae gaudia mellea differt Christ hath paid for this Supper upon the cross and there is no fear of a reckoning to be brought in wherefore comfore one another with these words MATTH 5.5 Blessed are the meek for they shall inherit the earth CHAP. XII Concerning Christian meekness WE are now got to the third step leading in the way to blessedness Christian meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the meek See how the Spirit of God adorns the hidden man of the heart with multiplicity of graces The workmanship of the Holy Ghost is not only curious but various it makes the heart meek pure peaceable c. The graces therefore are compared to Needle-work which is different and various in its flowers and colours * Psal 45.14 In the words there is a duty meekness and that Duty like the Dove brings an Olive-leaf in the mouth of it They shall inherit the earth Doctr. The Proposition I shall insist on is That meek persons are blessed persons For the right understanding of this we must know there is a two-fold meekness 1. Meekness towards God 2. Meekness towards man 1. Meekness towards God which implies two things 1. Submission to his Will 2. Flexibleness to his Word 1. Submission to Gods Will when we carry our selves calmly without swelling or murmuring under the dispensations of Providence 1 Sam. 3.18 It is the Lord let him do what seemeth him good The meek-spirited Christian saith thus Let God do what he will with me let him carve out what condition he please I will submit God sees what is best for me whether a fertile soil or a barren let him chequer his work as he please it sufficeth God hath done it it was an unmeek spirit in the Prophet to struggle with God Jonah 4.9 I do well to be angry to the death 2. Flexibleness to Gods Word When we are willing to let the Word bear sway in our souls and become pliable to all its Laws and Maxims he is spiritually meek who conforms himself to the mind of God and doth not quarrel with the instructions of the Word but the corruptions of his heart Cornelius his speech to Peter did savour of a meek spirit Acts 10.33 Now therefore we are all here present before God to hear all things that are commanded thee of God How happy is it when the Word which comes with Majesty is received with meekness * James 1.21 2. Meekness towards man this Basil the great calls the indelible Character of a gracious soul Beati Mites Blessed are the meek To illustrate this I shall shew what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meekness is Meekness is a grace whereby we are enabled by the Spirit of God to moderate our passion 1. In is a grace The Philosopher calls it a vertue * Mititia est virtus quae mediocritatem servat circa iram Piccolom but the Apostle calls it a grace therefore reckons it among the fruits of the Spirit Gal. 5.23 it is of a Divine Extract and Original 2. By it we are enabled to moderate ou◠passion By nature the heart is like a troubled Sea casting forth the foam of anger and wrath now meekness doth calm the passions it sits as Moderator in the soul quieting and giving check to its distempered motions 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Moon doth serve to temper and allay the heat of the Sun so Christian meekness doth allay the heat of passion meekness of Spirit doth not only fit us for communion with God but civil converse with men and thus prae omnibus virtutibus principatum tenet * Piccolom Meekness hath a divine beauty and sweetness in it it credits Religion it wins upon all this meekness consists in three things 1. Bearing of injuries 2. Forgiving of injuries 3. Recompencing good for evil 1. Meekness consists in bearing of injuries I may say of this grace it is not easily provoked a meek spirit like wet Tinder will not easily take fire Psal 38.12 13. They that seek my hurt spake mischievous things but I as a deaf man heard not Meekness is fraenum irae the bridle of anger the passions are fiery and head-strong meekness gives check to them meekness bridles the mouth it tyes the tongue to its good behaviour meekness observes that Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear and forbear * Epictetus There are four things opposite to meekness 1. Meeknesse is opposed to hastinesse of spirit Eccles 7.9 Be not hasty in thy spirit to be angry for anger rests in the bosome of fools When the heart boyls in passion and anger as Seneca saith sparkles forth in the eye this is far from meeknesse anger rests in the bosome of fools Anger may be in a wise man but it rests in a foole The angry man is like flax or Gunpowder no sooner do you touch him but he is all on fire Saint
Thy sin thy neighbour is not so bad in offending thee as thou art in not forgiving him thy neighbour in offending thee doth but trespasse against a man but thou refusing to forgive him dost trespasse against God 2. Thy danger thou who art implacable and though thou may'st smother the fire of thy rage yet wilt not extinguish it know that if thou dyest this night thou dyest in an unpardoned condition if you will not believe me believe Christ Mark 11.26 If you do not forgive neither will your Father which is in heaven forgive your trespasses He who lives without meeknesse dies without mercy 3. Branch of meeknesse is in recompencing good for evil this is an higher degree than the other Matth. 5.44 Love your enemies do good to them that hate you pray for them which despightfully use you Rom. 12.20 If thine enemy hunger feed him 1 Pet. 3.9 not rendring evil for evil but contrarywise blessing This three-fold cord of Scripture should not easily be broken To render evil for evil is bruitish to render evil for good is divellish to render good for evil is Christian The Heathens had this maxime Nemini laedere nisi lacessitus injuriâ they thought it lawful to wrong none unlesse first provoked with an injury but the Sun-light of Scripture shines brighter than the lamp of reason Love your enemies when grace comes into the heart it works a strange alteration when a sciens is ingrafted into the stock it partakes of the nature and sap of the Tree and brings forth the same fruit take a crab ingraft it into a Pepyn it brings forth the same fruit as the Pepyn so he who was once of a sowre crabby disposition given to revenge when he once partakes of the sap of the heavenly olive he bears generous fruit he is full of love to his enemies Grace allays the passion and melts the heart into compassion as the Sun draws up many thick noxious vapours from the Earth and Sea and returns them in sweet showres so a gracious heart returns all the unkindnesses and discurtesies of his enemies with the sweet influences and distillations of love thus David Psal 35.13 They rewarded me evil for good but as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting c. Some would have rejoyced he wept some would have put on scarlet David put on sackcloth this is the rarity or rather miracle of meekness it retorts good for evil thus we have seen the nature of meekness SECT 1. Shewing the Character of a true Saint IT shews us the badge of a true Saint he is of a meek Use 1 candid spirit he is not easily provoked he takes every thing in the best sense and conquers malice with mildness I would to God all who profess themselves Saints were bespangled with this grace We are known to belong to Christ when we wear his Livery he is a Saint whose spirit is so meekned that he can smother prejudices and bury unkindnesses a passion of tears doth better become a Christian than a passion of anger every Saint is Christs Spouse Cant. 4.8 It becomes Christs Spouse to be meek if any injury be offered to the Spouse she leaves it to her husband to revenge 't is unseemly for Christs Spouse to strike SECT 2. Containing a Swasive to meekness Use 2 LET me beseech all Christians to labour to be eminent in this superlative grace of meekness Exhort Zeph. 2.3 Seek meekness Seeking implies we have lost it therefore we must make an hue and cry after it to find it Col. 3.12 Put on therefore as the Elect of God meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put it on as a garment never to be left off Meekness is a necessary ingredient into every thing 1. It is necessary in instruction 2 Tim. 2.25 In meekness instructing c. Meekness conquers the opposers of truth meekness melts the heart soft words are softning 2. Meekness is necessary in hearing the Word Jam. 1.21 Receive with meekness the ingrafted Word he who comes to the Word either with passion or prejudice gets no good but hurt he turns wine into poyson and stabs himself with the sword of the Spirit 3. Meekness is needful in reproofs Gal. 6.1 If a man be overtaken with a fault restore such an one with the spirit of meekness The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put him in joynt again if a bone be out of joynt the Chyrurgion must not use a rough hand that may chance break another bone but he must come gently to work and afterwards bind it up softly so if a brother be through inanimadvertency overtaken we must not come to him in a fury of passion but with a spirit of meekness labour to restore him I shall lay down several Motives or Arguments to meeken the spirits of men 1. Let me propound examples of meekness Motive 1 1. The example of Jesus Christ Matth. 21.5 Thy King cometh unto thee meek Christ was the samplar and pattern of meekness 1 Pet. 2.23 When he was reviled he reviled not again His enemies words were more bitter than the gall they gave him but Christs words were smoother than oyle he prayed and wept for his enemies he calls to us to learn of him Matth. 11.29 Learn of me for I am meek Christ doth not bid us saith Austin learn of him to work miracles to open the eyes of the blind to raise the dead but he would have us learn of him to be meek if we do not imitate his life we cannot be saved by his death 2. Let us set before our eyes the examples of some of the Saints who have shined in this grace Moses was a man of unparallel'd meekness Numb 12.3 Now the man Moses was very meek above all the men which were upon the face of the earth How many injuries did he put up when the people of Israel murmured against him instead of falling into a rage he falls to prayer for them Exod. 15.24 25. The Text saith they murmured at the waters of Marah sure the waters were not so bitter as the spirits of the people but they could not provoke him to passion but petition Another time when they wanted water they fell a chiding with Moses Exod. 17.3 Wherefore is this that thou hast brought us up out of Egypt to kill us and our children with thirst As if they had said if we dye we will lay our death to thy charge Would not this exasperate sure it would have required the meekness of an Angel to bear this but behold Moses his meekness he did not give them an unbecoming word though they were in a storm he was in a calm they chide but he prayes Oh that as the spirit of Elijah did rest upon Elisha so that some of the spirit of Moses this meek man or rather earthly Angel may rest upon us Another eminent pattern of meekness was David when Shimei cursed David and Abishai one
promise should not be fulfilled 3. God will fill the hungry soul because he himself hath excited and stirred up this hunger he plants holy desires in us and will not he satisfie those desires which he himself hath wrought in us as in case of prayer when God prepares the heart to pray he prepares his ear to hear Psal 17.10 So in case of spiritual hunger when God prepares the heart to hunger he will prepare his hand to fill it is not rational to imagine that God should deny to satisfie that hunger which he himself hath caused Nature doth nothing in vain Should the Lord inflame the desire after righteousness and not fill it he might seem to do something in vain 4. God will fill the hungry from those sweet Relations he stands unto them they are his children we cannot deny our children when they are hungry we will rather spare it from our selves Luke 11.13 When he that is born of God shall come and say Father I hunger give me Christ Father I thirst refresh me with the living streams of thy Spirit can God deny Doth God hear the Raven when it cries and will he not hear the righteous when they cry when the Earth opens its mouth and thirsts God doth satisfie it Psal 65.9 10. Doth the Lord satisfie the thirsty Earth with showres and will he not satisfie the thirsty soul with grace 5. God will satisfie the hungry because the hungry soul is most thankful for mercy when the restless desire hath been drawn out after God and God fills it how thankful is a Christian The Lord loves to bestow his mercy where he may have most praise we delight to give to them that are thankful Musitians love to play where there is the best sound God loves to bestow his mercies where he may hear of them again The hungry soul sets the Crown of praise upon the head of free-grace Psal 50.23 Who so offereth praise glorifies me 3. How God fills the hungry soul Answ There is a three fold filling 1. With Grace 2. With Peace 3. With Bliss 1. God fills the hungry soul with Grace Grace is filling because sutable to the soul Stephen full of the Holy Ghost Acts 7.55 This fulness of Grace is in respect of parts not of degrees There is something of every Grace though not perfection in any Grace 2. God fills the hungry soul with peace Rom. 15.13 The God of hope fill you with joy and peace this flows from Christ Israel had honey out of the Rock this honey of peace comes out of the Rock Christ John 16. ult that in me ye might have peace So filling is this peace that it sets the soul a longing after heaven this Cluster of Grapes quickens the appetite and pursuit after the full Crop 3. God fills the hungry soul with bliss Glory is a filling thing Psal 17. ult When I awake I shall be satisfied with thy image When a Christian awakes out of the sleep of death then he shall be satisfied having the glorious beams of Gods image shining upon him then shall the soul be filled brim-full the glory of heaven is so sweet that the soul shall still thirst yet so infinite that it shall be filled Qui te Christe bibent dulci torrente refecti Non sitient ultra sed tamen sitient Use What an Encouragement is this to hunger after righteousness such shall be filled Use God chargeth us to fill the hungry Isa 58.10 He blames those who do not fill the hungry Isa 32.6 And do we think he will be slack in that which he blames us for not doing Oh come with hungrings after Christ and be assured of satisfaction God keeps open house for hungry sinners he invites his Guests and bids them come without money Isa 55.1 2. Gods Nature inclines him and his Promise obligeth him to fill the hungry Consider Why did Christ receive the Spirit without measure John 3.34 It was not for himself he was infinitely full before but he was filled with the holy unction for this end that he might distill his grace upon the hungry soul Art thou ignorant Christ was filled with wisdom that he might teach thee Art thou polluted Christ was filled with grace that he might cleanse thee Shall not the soul then come to Christ who was filled on purpose to fill the hungry we love to knock at a rich mans door in our Fathers house there is bread enough come with desire and you shall go away with comfort you shall have the vertues of Christs blood the influences of his Spirit the communications of his love Here are two Objections made against this Object 1 1. The carnal mans Objection I have saith he hungred after righteousness yet am not filled Answ 1 Answ 1. Thou sayst thou hungerest and art not satisfied perhaps God is not satisfied with thy hunger thou hast opened thy mouth wide * Psal 81.10 but hast not opened thine ear * Psal 40.9 When God hath called thee to Family-prayer and mortification of sin thou hast like the deaf Adder stopped thine ear against God Zach. 7.11 No wonder then thou hast not that comfortable filling as thou desirest though thou hast opened thy mouth yet thou hast stopped thine ear the child that will not hear his parent is made to do pennance by fasting 2. Perhaps thou thirstest as much after a tentation as after righteousness At a Sacrament thou seemest to be inflamed with desire after Christ but the next tentation that comes either to drunkenness or lasciviousness thou fallest in and closest with the tentation Satan doth but becken to thee and thou comest thou openest faster to the Tempter than to Christ and dost thou wonder thou art not filled with the fat things of Gods house 3. Perhaps thou hungerest more after the world than after righteousness The young man in the Gospel would have Christ but the world lay nearer his heart than Christ hypocrites pant more after the dust of the Earth * Amos 2.7 than the water of life Israel had no Manna while their Dough lasted such as feed immoderately upon the Dough of earthly things must not think to be fill'd with Manna from heaven if your money be your god never look to receive another God in the Sacrament 2. The godly mans Objection I have had unfeigned Object 2 desires after God but are not filled Answ 1. Thou mayst have a filling of grace Answ 1 though not of comfort if God doth not fill thee with gladness yet with goodness Psal 107.11 Look into thy heart and see the distillations of the Spirit the dew may fall though the honey-comb doth not drop 2. Wait a while and thou shalt be filled the Gospel is a spiritual Banquet it feasts the soul with grace and comfort none eat of this Banquet but such as wait at the Table Isa 25.6 9. In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things a Feast of wines on
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
did predestinate to be conformed to the image of his Son God predestinates us to Christs image which image consists in righteousnesse and true holinesse Ephes 4.24 So that till thou art holy thou canst not shew any signe of election upon thee but rather the Divels brand-mark 5. Purity is the end of our redemption if we could have gone to heaven in our sins Christ needed not have died Why did he shed his blood but to redeem us from a vain conversation 1 Pet. 1.18 19. and Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Christ shed his blood to wash off our filth the Crosse was both an Altar and a Lavor Jesus Christ died not only to save us from wrath 1 Thes 1. ult but to save us from sin Matth. 1.21 Out of his sides came water which signifies our cleansing as well as blood which signifies our justifying 1 John 5.6 The truth is it were to make the body of Christ monstrous if the head should be pure and not the members 2. Reasons for heart-purity 2. Why Purity must be chiefly in the heart 1. Because if the heart be not pure we differ nothing from a Pharisaical Purity the Pharisees holinesse did consist chiefly in externals their 's was an outside Purity they never minded the inside of the heart Matth. 23.25 Wo unto you Scribes and Pharisees Hypocrites for ye make cleane the outside of the cup and of the platter but within ye are full of extortion and verse 27. Ye are like unto whited Sepulchres which indeed appear beautiful outward but are within full of dead mens bones The Pharisees were good only in superficie they were not Albi but dealbati whited over not white they were like a rotten post laid in Vermilion colour like a fair Chimny-piece guilded without but within nothing but Soot O such Hypocrites Salvian complains of who had Christ in their mouths but to no purpose we must go farther be pure in heart like the Kings daughter all glorious within Psal 45.13 Else ours is but a pharisaical purity and Christ faith Matth. 5.20 Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven 2. The heart must especially be kept pure because the heart is the chief seat or place of Gods residence God dwells in the heart he takes up the heart for his own lodgings Isa 57.15 Ephes 3.17 therefore it must be pure and holy A Kings Palace must be kept from defilement especially his Presence-chamber The heart is Gods Presence-chamber How holy ought that to be If the body be the Temple of the holy Ghost †* 1 Cor. 6.19 the heart is the Sanctum Sanctorum Oh take heed of defiling the room where God is to come let that room be washed with holy tears 3. The heart must especially be pure because it is the heart sanctifies all we do if the heart be holy all is holy our affections holy our duties holy The Altar sanctified the gift * Mat. 23.19 the heart is the Altar that sanctifies the offering The Romans kept their springs from being poysoned the heart is the spring of all our actions let us keep this spring from poyson be pure in heart SECT 1. Shewing the true beauty of the soul 1. SEE here what is the beauty that sets off a soul in Use 1 Gods eye viz. Purity of heart Inform. Thou who art never so beautiful art but a spiritual Leper till thou art pure Branch 1 in heart God is in love with the pure heart for he sees his own picture drawn there Holinesse is a beam of God it is the Angels glory They are pure virgin-virgin-spirits take away purity from an Angel and he is no more an Angel but a Divel thou who art pure in heart hast the Angels glory shining in thee thou hast the Embroydery and Workmanship of the Holy Ghost upon thee The pure heart is Gods Paradise where he delights to walk 't is his lesser heaven the Dove delights in the purest Aire the Holy Ghost who descended in the likeness of a Dove delights in the purest soul God saith of the pure in heart as of Sihon Psal 132.14 This is my rest for ever here will I dwell God loves the fairest complexion the pure in heart is Christs Bride decked and bespangled with the jewels of holiness Cant. 4.9 Thou hast ravished my heart with one of thine eyes Thine eyes that is thy graces these as a Chain of Pearl have drawn mine heart to thee of all hearts God loves the pure heart best Thou who dressest thy self by the glass of the Word and adornest the hidden man of thy heart * 1 Pet. 3.4 art most precious in Gods eyes though thou mayst be blear-eyed as Leah lame as Barzillai yet being pure in heart thou art the mirrour of beauty and mayst say Yet shall I be glorious in the eyes of the Lord Isa 49.5 How may this raise the esteem of purity this is a beauty that never fades and which makes God himself fall in love with us SECT 2. That Christians must not rest in out-side purity Branch 2 2. IF we must be pure in heart then we must not rest in outward purity civility is not sufficient a Swine may be washed yet a Swine still civility doth but wash a man grace changeth him civility like a Star may shine in the eyes of the world but it differs as much from purity as the Chrystal from the Diamond civility is but strewing flowers on a dead corps a man may be wonderfully Moralized yet but a tame Divel how many have made civility their saviour Morality may as well damn as Vice a Vessel may be sunk with gold as well as with dung Observe two things 1. The civil person though he will not commit gross sins yet he is not sensible of heart-sins he discerns not the Law in his members Rom. 7.23 He is not troubled for unbelief hardness of heart vanity of thoughts he abhors Jayle-sins not Gospel-sins 2. The civil person hath an aking tooth at Religion his heart riseth against holiness the Snake is of a fine colour but hath a deadly sting The civil man is fair to look to but hath a secret antipathy against the ways of God he hates grace as much as vice zeal is as odious to him as uncleanness so that civility is not to be rested in The heart must be pure God would have Aaron wash the inwards of the Sacrifice Lev. 9. Civility doth but wash the out-side the inwards must be washed Blessed are the pure in heart SECT 3. Shewing the signs of an impure heart LET us put our selves upon the Trial Trial. whether we are Use 2 pure-hearted or no. Here I shall do two things to shew the signs of 1. An impure heart 2. A pure heart 1. An ignorant heart is an impure
of Ages 2. Unbelief hardens the heart these two sins are linked together Mark 16.14 He upbraided them with their unbelief and hardness of heart Unbelief breeds the stone of the heart he that believes not Gods threatnings will never fear him he that believes not Gods promises will never love him What is said of the Leviathan is true of the unbeliever Job 41.24 His heart is as firm as a stone Unbelief first pollutes the heart and then hardens it 3. Unbelief breeds hypocrisie Atheists believe not that God is a jealous God and will call them to account therefore it is they put on a Mask of Religion and are Saints in jest that they may play the Divel in earnest 2 Tim. 3.4 5. They pretend God but Self is the Idol they worship like Batge-men they look one way and row another The unbeliever is the greatest hypocrite 4. Unbelief causeth the fear of men degeneres animos timor arguit fear is a debasing thing it doth unman a man it makes him afraid to be good the fearful man studies rather compliance than conscience Prov. 29.25 The fear of man bringeth a snare What made Abraham equivocate David feign himself mad Peter deny Christ Was it not their fear And whence doth fear spring but from unbelief therefore the Scripture joyns them together Revel 21.8 The fearful and unbelieving 5. Unbelief is the root of Apostasie Hebr. 3.12 An evil heart of unbelief in departing from the living God What is the reason those who seemed once zealous now despise prophesying and leave off prayer in their Families is it not their unbelief they believe not that God is and that be is a rewarder of them that seek him Hebr. 11.6 Infidelity is the cause of Apostasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leads to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if infidelity be the breeder and fomenter of so much sin then the unbelieving heart must needs be an impure heart 5. A covetous heart is an impure heart the Earth is the most impure Element the purity of the heart lies in the spirituality of it and what more opposite to spiritualness than earthiness Covetousness is the root of all evil 1. Tim. 6.10 Quid non mortalia pectora cogit Hor. Auri sacra fames 1. Covetousness is the root of discontent Why do any repine at their condition but because they think they have not enough The Greek word for covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immoderate desire of getting covetousness is a dry dropsie and because the thirst is not satisfied therefore the heart frets through discontent and impatiency 2. Covetousness is the root of Theft Achans covetous humour made him steal that wedge of gold which served to cleave asunder his soul from God Joshuah 7.21 3. Covetousness is the root of Treason it made Judas betray Christ Matth. 26.15 What will ye give me and I will deliver him unto you Absaloms covetousness made him attempt to pluck the Crown from his fathers head He that is a Demas will soon prove a Judas 2 Tim. 3.2 Men shall be covetous and it follows in the next Verse Traytors Where covetousness is in the Premises Treason will be in the Conclusion 4. Covetousness is the root of Murder Why did Ahab stone Naboth to death but to possess the Vineyard 1 Kings 21.13 Covetousness hath made many swim to the Crown in blood and can the heart be pure when the hands are full of blood 5. Covetousness is the root of Perjury 2 Tim. 3.2 3. Men shall be covetous and it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truce-breakers For love of money men will take a false Oath and break a just Oath He that lives a Midas will dye a Perjurer 6. Covetousness is the root of Necromancy Why do persons indent with the Divel but for money they study the black Art for yellow gold Alexander the sixth pawn'd his soul to the Divel for a Popedome 7. It is the root of Fraud and Cozenage in dealings Such as would be over-rich will over-reach it is the covetous hand holds false weights * Amos 8.5 8. Covetousness is the root of bribery and injustice it makes the Courts of Judicature Magna Latrocinia Places of Robbery as Austin speaks at Athens Causes were bought and sold for money 9. It is the cause of uncleanness The Scripture mentions the hire of a whore Deut. 23.18 For money both conscience and chastity are set to sale 10. Covetousness is the root of Idolatry Col. 3.5 Covetousness which is Idolatry The covetous person bowes down to the image of gold His money is his god for he puts his trust in it Money is his Creator when he hath abundance of wealth then he thinks he is made it is his Redeemer if he be in any strait or trouble he flies to his money and that must redeem him it is his Comforter when he is sad he tells over his money and with this golden Harp he drives away the evil Spirit when you see a covetous man you may say There goes an Idolater 11. Covetousness is the cause of unprofitableness under the means In the Parable the Thorns choaked the seed Matth. 13.7 This is the reason the Word preached doth no more good the seed oft falls among Thorns thousands of Sermons lie buried in earthly hearts 12. Covetousness is the root of penuriousness and baseness it hinders hospitality * Avarus nemini bonus Sen. a covetous man hath a withered hand he cannot reach it out to cloath or feed such as are in want The covetous person is so sordid that if his Estate may flourish he is content to let his name lie dead and buried What a cursed sin is avarice and can he be pure in heart that hath such a root of bitterness growing in him we may as well say the wine is pure which runs dregs or the body is pure which is full of plague-spots 6. Those hearts are impure who are haters of purity Micah 3.2 who hate the good Prov. 1.29 they hated knowledge Some things in nature have an antipathy the Serpent will not come near the boughs of the wild Ash There is an antipathy in a carnal heart against holiness and when hatred is boyled up to malice it is dangerous Thus Julian did maliciously oppose holinesse and made war against the Persians and receiving a mortal wound through his armour he threw up an handful of his blood into the aire in indignation saying Vicisti Galilee Thou Galilean hast thou overcome me 7. He that derides Purity hath an impure heart Luke 16.14 2 Pet. 3.3 There shall come in the last dayes scoffers There are some that make a jeere of Religion These are say they your holy brethren it is a signe of an Ishmael spirit to scoff at holinesse are we not commanded to be perfect as God is Matth. 5. ult One would wonder that those who dare open their mouths in derision against holinesse the earth doth not open her mouth to swallow them
up as it did Korah and Dathan These are Divels covered over with flesh they have damnation written on their foreheads Lucian who in the time of the Emperor Trajan had professed Religion afterwards became so profane as to make a mock at the Christians and by his jeeres and taunts went about to rend Religion at last he himself was rent asunder and devoured by dogs When the scab of the Leper did appear he was to be shut out of the Camp Levit. 13.9 Those who flout at Religion if God give them not repentance are sure to be shut out of the Camp of heaven SECT 4. Shewing the signes of a pure heart Signs of a pure heart I Shall next shew you the signs of a pure heart 1. A sincere heart is a pure heart Psal 32.2 In whose spirit there is no guile There are four Characters of a sincere-hearted Christian 1. A sincere heart serves God with the whole heart First He serves God with the heart The Hypocrite doth but make a shew of obedience Jer. 12.2 Thou art near in their mouth and far from their reins there may be a fair complexion when the Lungs and Vitals are rotten The Hypocrite is fair to look on he hath a devout eye but a hollow heart but he who is sincere his inside is his best side In the Law God would have the inwards offered up Levit. 4.11 A good Christian gives God the inwards when he prays his heart prays 1 Sam. 1.13 Hannah prayed in her heart In his Thanksgivings the heart is the chief instrument of praise Psal 111.1 Then is the sweetest musick when we make melody in our hearts to the Lord Col. 3.16 Secondly The sincere Christian serves God with the whole heart Psal 119.2 Hypocrites have a double heart Psal 12.2 An heart for God and an heart for sin Hos 10.2 Their heart is divided God loves a broken heart but not a divided heart an upright heart is a whole heart the full straine and torrent of the affections runs out after God a sincere heart follows God fully Num. 14.24 2. A sincere heart is willing to come under a trial Psal 139.23 Search me O God and try me That mettal is to be suspected which men are afraid to bring to the Touch-stone a sound heart likes the Touch-stone of the Word he is for a searching Ministry Hypocrites are veritatis lucifugae * Tertul. they flie from that light which would discover sin they hate that Physick of the Word which meeting with their ill humours begins to make them sick and trouble their conscience A gracious soul loves that preaching best which makes an Heart-Anatomy 3ly A sincere heart dares not act in the least against his conscience he is the most magnanimous yet the most pusillanimous he is bold in suffering Prov. 28.1 but fearful of sin Gen. 39.9 He dares not get an estate by sinful shifts or rise upon the ruines of another Jacob got his fathers blessing by fraud but that is not the way to get Gods blessing Fourthly a sincere heart is a suspitious heart The Hypocrite suspects others and hath charitable thoughts of himself the sincere Christian hath charitable thoughts of others and suspects himself he calls himself often to account O my soul hast thou any Evidences for Heaven are they not to seek when they should be to shew Is there no flaw in thy Evidences thou mayest mistake common grace for saving Weeds in the Corn-fields look like flowres The foolish Virgins Lamps looked as if they had oyle in them O my soul is it not so with thee The sincere soul being ever jealous playes the Critick upon himself and doth so traverse things in the Court of conscience as if he were presently to be cited to Gods Bar. This is to be pure in heart 2. A pure heart breaths after purity If God should stretch out the golden Scepter and say to him Ask and it shall be given thee to half the Kingdom he would say Lord a pure heart let my heart have this inscription Holiness to the Lord let my heart be thy Temple and do thou dwell in it Lord what should I do in heaven with this unholy heart what converse could I have with God or Angels A gracious soul is so in love with purity that he prizeth a pure heart above all blessings 1. Above riches he knows he may be cloathed in purple and fine linnen and yet go to hell * Divitiae sunt in sinistra Domini Bern. he is content to be poor so he may be pure he knows heart-purity is a special Certificate of Gods love the pure in heart shall see God 2. Above gifts gifts do not at all set us off in Gods eye a pure heart is the jewel Matth. 15.28 O woman great is thy faith It was not her Rhetorical language Christ was taken with but her faith Hypocrites have had rare gifts Saul had the spirit of Prophesie Judas no doubt could make an Elegant Oration Hypocrites have come into Gods Church loaden with Egyptian gold videl Humane learning There may be Illumination without Sanctification A small Diamond is better than a great deal of brass A little grace excels the most flourishing parts Now if the out-goings of thy soul are after holiness thou desirest rather a pure heart than an eloquent tongue thou hast the oyle of the Spirit poured on thee and thou shalt be crowned with a sight of God 3. A pure heart abhors all sin A man may forbear and forsake sin yet not have a pure heart 1. He may forbear sin as one may hold his breath while he dives under water and then take breath again And a man may forbear sin 1. For want of occasion The Gun-powder makes no noise till the fire be put to it the Clock stands still till the Weights are put on Let a tentation come which is like the hanging on of the Weights and the heart goes as fast in sin as ever 2. He may forbear sin formidine poenae for fear A man forbears a Dish he loves for fear it should bring his disease upon him of the stone or gout There is a conflict in a sinner between the passion of desire and fear Desire spurs him on to sin but fear as a Curben-bit checks him nor is it the crookedness of the Serpent he fears but the sting of the Serpent 3. He may forbear sin out of a design he hath a plot in hand and his sin might spoile his plot Some rich heir would flie out in excess but he carries it fair to prevent a cutting off the Entail How good was Joash while Jehoiada the Priest lived Prudence as well as Conscience may restraine from sin 2. A man may forsake sin yet not have a pure heart it is a great matter I confess to forsake sin so dear is sin to men that they will part with the fruit of their body for the sin of their souls †* Micah 6.7 Sin is the Dalilah
that doth bewitch and it is much to see men divorced from it this is some fruit of the Ministry to civilize but there may be a forsaking of sin yet no heart-purity sin may be forsaken upon wrong principles 1. From Morality Moral Arguments may suppress sin I have read of a debauched Heathen who hearing Socrates read an Ethick Lecture of Vertue and Vice though he came with a purpose to deride Socrates yet he went away changed and did no more follow his former Exorbitancies Cato Seneca Aristides seeing a beauty in Vertue did lead unblameable lives 2. From Policy A man may forsake sin not out of respect to Gods glory but his own credit Vice will waste his Estate eclipse the honour of his Family therefore out of policy he will divorce his sin 3. From Necessity Perhaps he can now follow the Trade of sin no longer the Adulterer is grown old the Drunkard poor his heart is to sin but either his purse fails him or his strength as a man that loves Hunting but his Prison-fetters will not suffer him to follow the sport This man who is necessitated to put a stop to sin doth not so much forsake sin as sin forsakes him But now he is pure in Gods eye who abhors sin Psal 119.104 I hate every false way This is excellent indeed because now the love of sin is crucified A hypocrite may leave sin yet love it as the Serpent casts her coat yet keeps her sting but when a man can say he abhors sin now sin is killed in the root a pure heart abstains from sin as a man doth from a Dish that he hath an antipathy against This is a sign of a new nature when a man hates what once he loved and because he hates sin therefore he fights against it with the sword of the Spirit as a man that hates a Serpent seeks the destruction of it 4. A pure heart avoids the appearance of evil 1 Thes 5.22 Abstain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all shew of evil A pure heart avoids that which may be interpreted evil He that is loyal to his Prince not only forbears to have his hand in Treason but he takes heed of that which hath a shew of Treason A gracious heart is shy of that which looks like sin When Josephs Mistriss took hold of him and said Lie with me he left his garment in her hand and fled from her Gen. 39.12 He avoided the appearance of evil he would not be seen in her company Now a pure heart avoids whatever may have the suspition of sin 1. In regard of himself and that two ways 1. Because the appearance of evil is oftentimes an occasion of evil Effeminate Daliance is an appearance of evil and many times occasions evil Had Joseph been familiar with his Mistriss in a wanton sporting manner he might in time have been drawn to commit folly with her Some out of Novelty and Curiosity have gone to hear Mass and afterwards have lent the Idol not only their ear but their knee In our times are there not many who have gone with itching ears into Sectarian company and have come home with the plague in their head When Dinah would be gadding she lost her chastity Gen. 34.2 A pure heart fore-seeing the danger avoids the appearance of evil 'T is dangerous to go near an Hornets Nest The men who went near the Furnace were burned Dan. 3.22 2. Because the appearance of evil may eclipse his good name A good name is a precious oyntment 't is better than fine gold Prov. 22.1 It commends us to God and Angels which riches cannot do * Opera salutis sine fama boni odoris non satis praelucent Hierom. Now a godly man avoids the appearance of evil lest he wound his good name what comfort can there be of life when the name lies buried 2. A pure heart avoids the suspition of sin out of reverence and respect to the holiness of God God hates the very appearance of evil God abhors hypocrites because they have no more than the appearance of good and he is angry with his children because they have so much as the appearance of evil A gracious heart knows God is a jealous God and cannot endure that his people should border upon sin therefore he keeps aloof off and will not come near the smell of infection 3. A pure heart avoids the shew of sin in regard of the godly The appearance of evil may scandalize a weak brother A gracious heart is not only fearful left he should defile his own conscience but lest he should offend his brothers conscience were it only in a thing indifferent yet if it be an appearance of evil and may grieve another we are to forbear * 1 Cor. 10.25 28. For when we sin against the Brethren and wound their weak conscience we sin against Christ 1 Cor. 8.12 The weak Christian is a member of Christ therefore the sinning against a member is a sinning against Christ 4. A pure heart avoids the very appearance of evil in regard of the wicked The Apostle would have us walk wisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards them that are without 1 Thes 4.12 The wicked watch for our halting how glad would they be of any thing to reproach Religion Professors are placed as Stars in the highest orb of the Church and if there be but the appearance of any Excentrick or irregular motion the wicked would presently open their mouths with a fresh cry against Religion Now to a godly heart the fame and honour of the Gospel is so dear that he had rather dye than impeach or eclipse it by this then let us try our selves whether we are pure in heart Do we avoid the least apparition of sin alas how many run themselves into the occasions of sin they tempt the Divel to tempt them some go to Masks and Comedies the very fuel and tentation to lust Others frequent Erroneous Meetings and truly God oft in just judgement leaves them to the acts of sin that do not avoid the appearance of sin Psal 106.35 They were mingled among the Heathen and learned their works Pure hearts flie the occasion John would not endure the company of Cerinthus in the Bath as Nicephorus notes Polycarp would have no conference with Marcion the Heretick but called him Primogenitum Diaboli the Divels first-born Basil saith that the Christians in his time avoided the Meetings of Sectaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the very Schools of Errour Oh avoid the appearance of evil the Apostle bids us to follow those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of good report Phil. 4.8 5. A pure heart performs holy duties in an holy manner This holy manner or due order consists in three things 1. Preparing the heart before a duty An unholy heart cares not how it rusheth upon an Ordinance it comes without preparation and goes away without profit The pure heart is a prepared heart it dresseth it self before
it comes to a Duty by Examination and Ejaculation When the Earth is prepared then it is fit to receive the seed when the Instrument is prepared and tuned it is fit for Musick 2. Watching the heart in a Duty An holy heart labours to be affected and wrought upon his heart burns within him There was no Sacrifice without fire a pure Saint labours to have his heart broken in a duty Psal 51.17 The incense when it was broken did cast the sweetest favour Impure souls care not in what a dead perfunctory manner they serve God Ezek. 33.31 They pray more out of fashion than out of faith They are no more affected with an Ordinance than the Tombs of the Church God complains of offering up the blind Mal. 1.8 And is it not as bad to offer up the dead O Christian say to thy self How can this deadness of heart stand with pureness of heart Do not dead things putrifie 3. Outward reverence Purity of heart will express it self by the reverend gesture of the body the lifting up of the eye and hand the uncovering the head the bending the knee Constantine the Emperour did bear great reverence to the Word When God gave the Law the Mount was on fire and trembled Exod. 19.18 The reason was that the people might prostrate themselves more reverently before the Lord. The Ark wherein the Law was put was carried upon bars that the Levites might not touch it Exod. 25.11 14. To shew what reverence God would have about holy things Sitting in prayer unless in case of weakness and having the Hat half on in prayer is a very undecent irreverent practice let such as are guilty reform it We must not only offer up our souls but our bodies Rom. 12.1 The Lord takes notice what posture and gesture we use in his worship If a man were to deliver a Petition to the King would he deliver it with his Hat half on The careless irreverence of some would make us think they did not much regard whether God heard them or no. We are run from one extream to another from superstition to unmannerliness Let Christians think of the dreadful Majesty of God who is present Gen. 28.17 How dreadful is this place this is none other but the house of God and this is the gate of heaven The blessed Angels cover their faces crying Holy holy Isa 6.1 An holy heart will have an holy gesture 6. A pure heart will have a pure life 2 Cor. 7.1 Let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of the Lord. Where there is a good Conscience there will be a good Conversation Some bless God they have good hearts but their lives are evil Prov. 30.12 There is a generation that are pure in their own eyes and yet are not washed from their filthiness If the stream be corrupt we may suspect the spring-head to be impure Aaron was called the Saint of the Lord Psal 106.16 He had not only an holy heart but there was a golden plate on his fore-head on which was written holiness to the Lord. Purity must not only be woven into the heart but engraven upon the life Grace is most beautiful when it shines abroad with its golden beams The Clock hath not only its motion within but the finger moves without upon the Dyal Pureness of heart shews it self upon the Dyal of the Conversation 1. A pure soul talks of God Psal 37.30 His heart is seen in his tongue the Latines call the Roof of the mouth Coelum Heaven He that is pure in heart his mouth is full of heaven 2. He walks with God Gen. 6.9 He is still doing Angels work praising God serving God he lives as Christ did upon Earth Holy duties are the Jacobs Ladder by which he is still ascending to heaven Purity of heart and life are in Scripture made Twins Ezek. 36.27 I will put my Spirit within them there is purity of heart and they shall walk in my statutes there is purity of life Shall we account them pure whose Conversation is not in heaven * Phil. 3.20 but rather in hell Micah 6.11 Shall I count them pure with the wicked balances and with the bag of deceitful weights How justly may others reproach Religion when they see it kicked down with our unholy feet a pure heart hath a golden Frontispice grace like new wine will have vent it can be no more conceal'd than lost The Saints are called Jewels Mal. 3. because of that shining lustre they cast in the eyes of others 7. A pure heart is so in love with purity that nothing can draw him off from it 1. Let others reproach purity he loves it as David when he danced before the Ark and Michal scoffed if saith he this he to be vile I will yet be more vile 2 Sam. 6.22 So saith a pure heart If to follow after holiness be to be vile I will yet be more vile Let water be sprinkled upon the fire it burns the more The more others deride holiness the more doth a gracious soul burn in love and zeal to it If a man had an inheritance befallen him would he be laughed out of it what is a Christian the worse for anothers reproach 't is not a blind mans disparaging a Diamond that makes it sparkle the less 2. Let others persecute holiness a pure heart will pursue it Holiness is the Queen every gracious soul is espoused to and he will rather dye than be divorced Paul would be holy though bonds and persecutions did abide him Acts 20.23 The way of Religion is oft thorny and bloody but a gracious heart prefers inward purity before outward peace I have heard of one who having a Jewel he much prized the King sent for his Jewel Tell the King saith he I honour his Majesty but I will rather lose my life than part with my Jewel He who is enriched with the Jewel of holiness will rather dye than part with this Jewel When his honour and riches will do him no good his holiness will stand him instead Rom. 6.22 Ye have your fruit unto holiness and the end everlasting life SECT 5. Exhorting to heart-purity Use 3 3. LET me perswade Christians to heart-purity the Harlot wipes her mouth Exhort Prov. 30.20 But that is not enough Wash thy heart o Jerusalem Jerem. 4.14 And here I shall lay down some Arguments or Motives to perswade to heart-purity 1. The necessity of heart-purity it is necessary 1. In respect of our selves Till the heart be pure all our holy things are polluted they are splendida peccata Titus 1.15 To the unclean all things are unclean their offering is unclean Under the Law if a man who was unclean by a dead body did carry a piece of holy flesh in his skirt the holy flesh could not cleanse him but he polluted that Hag. 2.12 13. He who had the Leprosie whatever he touched was unclean if he had touched the
society of the wicked Quest Quest But what hurt is in this did not Jesus Christ converse with sinners Luk. 5.29 Answ 1 Answ 1. There was a necessity for that If Jesus Christ had not come among sinners how could any have been saved He went among sinners not to joyn with them in their sins but to heal them of their sins He was not a Companion of sinners but a Physitian of sinners * Ut si accusetur medicus quod in domum aegroti intraverat Austin 2. Though Christ did converse with sinners he could not be polluted with their sin his Divine Nature was a sufficient Antidote to preserve him from infection Christ could be no more defiled with their sin then the Sun is defiled by shining on a Dunghill Sin could no more stick on Christ than a Bur on a glass of Chrystal the soil of his heart was so pure that no viper of sin could breed there But the case is altered with us we have a stock of corruption within and the least thing will encrease this stock therefore it is dangerous mingling our selves among the wicked If we would be pure in heart let us shun their society He that would preserve his garment clean avoids the dirt the wicked are as the mire Isa 57.20 The fresh waters running among the salt taste brackish 6. If you would be pure walk with them that are pure as the communion of Saints is in our Creed so it should be in our company Prov. 13.20 He that walketh with the wise shall be wise and he that walketh with the pure shall be pure The Saints are like a Bed of spices by intermixing our selves with them we shall partake of their savouriness association begets assimilation sometimes God blesseth good society to the conversion of others 7. Wait at the posts of Wisdoms doors Reverence the Word preached the Word of God suck'd in by faith * Hebr. 4.2 transforms the heart into the likeness of it Rom. 6.17 The Word is an holy seed * Jam. 1.18 which being cast into the heart makes it partake of the Divine Nature * 2 Pet. 1.4 8. Pray for heart-purity Job propounds the question Who can bring a clean thing out of an unclean Job 15.14 God can do it out of an impure heart he can produce grace make that prayer of David Psal 51.10 Create in me a clean heart O God Most men pray more for full purses than pure hearts we should pray for heart-purity fervently it is a matter we are most nearly concerned in without holiness no man shall see the Lord. Our prayer must be with sighs and groans Rom. 8. There must not only be elocution but affection Jacob wrestled in prayer Gen. 32.24 Hannah poured out her soul 1 Sam. 1.15 We oft pray so coldly our Petitions even freezing between our lips as if we would teach God to deny * Ludit Deum qui ore petit quod corde negligit We pray as if we cared not whether God heard us or no. Oh Christian be earnest with God for a pure heart lay thy heart before the Lord and say Lord Thou who hast given me an heart give me a pure heart My heart is good for nothing as it is it defiles every thing it toucheth Lord I am not fit to live with this heart for I cannot honour thee nor to dye with it for I cannot see thee oh purge me with Hysop let Christs blood be sprinkled upon me let the Holy Ghost descend upon me Create in me a clean heart O God Thou who biddest me give thee my heart Lord make my heart pure and thou shalt have it MATTH 5.8 They shall see God CHAP. XVII The blessed priviledge of seeing God explained THESE words are linked to the former and they are a great incentive to heart-purity the pure heart shall see the pure God There is a double-sight which the Saints have of God 1. In this life that is spiritually by the eye of faith Faith sees Gods glorious Attributes in the glass of his Word faith beholds him shewing forth himself through the Lattice of his Ordinances Thus Moses did see him who was invisible Hebr. 11.27 Believers see Gods glory as it were vailed over they behold his back-parts Exod. 23.33 2. In the life to come and this glorious sight of God is meant in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall see God A pleasant prospect this Divines call the beatifical vision * Inspectio sola divinitatis efficit ut beatius nihil esse potest Cassiodor at that day the Vail will be pull'd off and God will shew himself in all his glory to the soul as a King on a day of Coronation shews himself in all his Royalty and Magnificence This sight of God will be the heaven of heaven we shall indeed have a sight of Angels and that will be sweet but the quintessence of happiness and the Diamond in the Ring will be this we shall see God If the Sun be absent it is night for all the Stars The Angels are called Stars Job 38.7 But it would be night in heaven if the Sun of righteousness did not shine there it is the Kings presence makes the Court Absalom counted himself but half alive unless he might see the Kings face * 2 Sam. 14.32 Blessed are the pure in heart for they shall see God This sight of God in glory is 1. Partly mental and intellectual we shall see him with the eyes of our mind If there be not an intellectual sight of God how do the spirits of just men made perfect see him 2. Partly corporeal not that we can with bodily eyes behold the bright essence of God Indeed the Anthromorphites and Vorstians erroneously held that God had a visible shape and figure as man was made Gods image so they thought God was made in made in mans image but God is a spirit John 4.24 and being a Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible 1 Tim. 1.17 He cannot be beheld by bodily eyes whom no man hath seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can see 1 Tim. 6.16 A sight of his glory would overwhelme us this wine is too strong for our weak heads But when I say our seeing of God in heaven is corporeal my meaning is we shall with bodily eyes behold Jesus Christ through whom the glory of God his wisdom holiness mercy shall shine forth to the soul Put a back of steel to the glass and you may see a face in it so the humane nature of Christ is as it were a back of steel through which we may see the glory of God * 2 Cor. 4.6 in this sense that Scripture is to be understood Job 19.26 with these eyes shall I see God SECT 1. Setting forth the excellency of the Beatifical vision NOW concerning this blessed sight of God it is so sublime and sweet that I can but draw a dark shadow of it we shall better understand it
see with glorified eyes Psal 25. Mine eyes are ever towards the Lord while others are looking towards the Earth as if they would fetch all their comforts thence let us look up to heaven there is the best prospect the sight of God by faith would let in much joy to the soul 1 Pet. 1.8 Though now ye see him not yet believing ye rejoyce with joy unspeakable 3. Let this be as Cordial-water to revive the pure in heart Be comforted with this you shall shortly see God The godly have many sights here that they would not see they see a body of death they see the Sword unsheath'd they see Rebellion wearing the Mask of Religion they see the white Divel these sights occasion sorrow but there is a blessed sight a coming they shall see God and in him are all sparkling beauties and ravishing joyes to be found 4. Be not discouraged at sufferings all the hurt affliction and death can do is to give you a sight of God as he said to his Fellow-Martyr One half houre in glory will make us forget our pain the Sun arising all the dark shadows of the night flie away When the pleasant beams of Gods countenance shall begin to shine upon the soul in heaven then sorrows and sâ—fferings shall be no more the dark shadows of the night shall flie away the thoughts of this beatifical Vision should carry a Christian full sail with joy through the waters of affliction this made Job so willing to embrace death Job 19.25 26. I know that my Redeemer liveth and though worms devoure this body yet in my flesh shall I see God MATTH 5.9 Blessed are the Peace-makers c. CHAP. XVIII Concerning Peaceableness THIS is the seventh step of the golden Ladder which leads to blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of peace is sweet and the work of peace is a blessed work Blessed are the Peace-makers Observe the Connexion the Scripture links these two together Pureness of heart and peaceableness of spirit Jam. 3.17 The wisdom from above is first pure then peaceable Hebr. 12.14 Follow peace and holiness and here Christ joyns them together Pure in heart and Peace-makers as if there could be no purity where there is not a study of peace that Religion is suspitious which is full of Faction and Discord In the words there are three parts 1. A Duty implied viz. peaceable-mindedness 2. A Duty expressed to be Peace-makers 3. A Title of honour bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be called the children of God 1. The Duty implied peaceable-mindedness for before men can make peace among others they must be of peaceable spirits themselves before they can be promoters of peace they must be lovers of peace Doctr. 1 Doctr. 1. That Christians must be peaceable-minded this peaceableness of spirit is the beauty of a Saint 't is a jewel of great price 1 Pet. 3.4 The ornament of a quiet spirit which is in the sight of God of great price The Saints are Christs sheep John 10.27 the sheep is a peaceable creature they are Christs Doves Cant. 2.14 therefore they must be sine felle without gall it becomes not Christians to be Ishmaels but Solomons Though they must be Lyons for courage yet Lambs for peaceableness God was not in the Earth-quake nor in the fire but in the still small voyce 1 Kings 19.12 God is not in the rough fiery spirit but in the peaceable spirit There is a four-fold peace that we must study and cherish 1. An Oeconomical peace peace in Families it is called vinculum pacis the bond of peace Eph. 4.3 Without this all drops in pieces peace is a girdle that tyes together members in a Family it is a golden Clasp that knits them together that they do not fall in pieces we should endeavour that our houses should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of peace 'T is not fairness of Rooms makes an house pleasant but peaceableness of dispositions there can be no comfortableness in our dwellings till peace be entertained as an inmate into our houses 2. There is a Parochial peace when there is a sweet harmony a tuning and chiming together of affections in a Parish When all draw one way and as the Apostle saith are perfectly joyned together in the same mind 1 Cor. 1.10 One jarring string brings all the Musick out of tune one bad Member in a Parish endangers the whole 1 Thes 5.13 Be at peace among your selves 'T is little comfort to have our houses joyned together if our hearts be asunder a Geometrical union will do little good without a Moral 3. There is a Political peace peace in City and Countrey this is the fairest flower of a Princes Crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is the best blessing of a Nation It is well with Bees when there is a noise but it is best with Christians when as in the building of the Temple there is no noise of Hammer heard Peace brings plenty along with it How many Miles would some go on pilgrimage to purchase this peace therefore the Greeks made peace to be the Nurse of Pluto the God of wealth Political plants thrive best in the Sunshine of peace Psal 147.14 He maketh peace in thy borders and filleth thee with the finest of the wheat Omnia pace vigent The Ancients made the Harp the Emblem of peace How sweet would the sounding of this Harp be after the roaring of the Canon Pacem te poscimus omnes All should study to promote this Political peace the godly man when he dyes enters into peace Isa 57.2 But while he lives peace must enter into him 4. There is an Ecclesiastical peace a Church-peace When there is unity and verity in the Church of God never doth Religion flourish more then when her children spread themselves as Olive-plants round about her Table Unity in Faith and Discipline is a mercy we cannot prize enough this is that which God hath promised Jer. 32.39 and which we should pursue Zach. 8.19 Saint Ambrose saith of Theodosius the Emperour that when he lay sick he took more care for the Churches peace than for his own recovery The Reasons why we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peaceable-minded are two 1. We are called to peace 1 Cor. 7.15 God never call'd any man to division that is a reason why we should not be given to strife because we have no call for it but God hath called us to peace 2. It is the nature of grace to change the heart and make it peaceable By nature we are of a fierce cruel disposition when God cursed the ground for mans sake the curse was that it should bring forth thorns and thistles Gen. 3.18 The heart of man naturally lies under this curse it brings forth nothing but the Thistles of strife and contention but when grace comes into the heart it makes it peaceable it infuseth a sweet loving disposition it smooths and polisheth the most knotty piece it files
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
changeth the soile and makes it peaceable How can faith grow in an unpeaceable heart for faith works by love Impossible it is that he should bring forth the sweet fruits of the Spirit who is in the gall of bitterness if a man hath received poyson into his body the most excellent food will not nourish till he takes some antidote to expel that poyson Many come to the Ordinances with seeming zeal but being poysoned with wrath and animosity they receive no spiritual nourishment Christs body mystical edifieth it self in love Eph. 4.16 There may be praying and hearing but no spiritual concoction no edifying of the body of Christ without love and peace 9. Peaceableness among Christians is a powerful loadstone to draw the world to receive Christ not only gifts and miracles and preaching may perswade men to embrace the truth of the Gospel but peace and unity among the Professors of it When as there is one God and one faith so there is one heart among Christians this is as Cummin seed which makes the Doves flock to the windows The Temple was adorn'd with goodly stones Luk. 21.5 This makes Christs spiritual Temple look beautiful and the stones of it appear goodly when they are cemented together in peace and unity 10. Unpeaceableness of spirit is to make Christians turn Heathens 't is the sin of the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable Rom. 1.31 They cannot be pacified their hearts are like Adamant no oyle can supple them no fire can melt them 't is a Heathenish thing to be so fierce and violent as if with Romulus men had suck'd the milk of Wolves 11. To adde yet more weight to the Exhortation it is the mind of Christ that we should live in peace Mark 9.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have peace one with another Shall we not be at peace for Christs sake if we ought to lay down our life for Christs sake shall we not lay down our strife for his sake To conclude if we will neither be under counsels nor commands but still feed the peccant humour nourishing in ourselves a spirit of dissention and unpeaceableness Jesus Christ will never come near us The people of God are said to be his house Hebr. 3.6 Whose house are we c. When the hearts of Christians are a spiritual house adorned with the furniture of peace then they are fit for the Prince of peace to inhabit but when this pleasant furniture is wanting and instead of it nothing but strife and debate Christ will not own it for his house nor will he grace it with his presence who will dwell in an house which is smoaky and all on fire SECT 4. Shewing some helps to peaceableness Quest HOW shall we attain to peaceableness 1. Take heed of those things which will hinder it There are several impediments of peace which we must beware of and they are either outward or inward 1. Outward as whisperers Rom. 1.29 There are some who will be buzzing things in our ears purposely to exasperate and provoke among these we may rank Tale-bearers Lev. 19.16 The Tale-bearer carries reports up and down the Divel sends his letters by this Post the Tale-bearer is an Incendiary he blows the coals of contention Do you hear saith he what such an one faith of you Will you put up such a wrong will you suffer your self to be so abused thus doth he by throwing in his fire-balls foment differences and set men together by the ears we are commanded indeed to provoke one another to love Hebr. 10.24 but nowhere to provoke to anger We should stop our ears to such persons as are known to come on the Divels Errand 2. Take heed of inward lets to peace As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3.2 Men shall be lovers of themselves And it follows they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce Ver. 3. The setting up of this Idol of Self hath caused so many Law-suits Plunders Massacres in the World All seek their own Phil. 2.21 Nay it were well if they would seek but their own Self-love angles away the Estates of others either by force or fraud Self-love sets up Monopolies and Enclosures it is a Bird of prey which lives upon rapine Self-love cuts asunder the bond of peace lay aside Self The Heathens could say Non nobis solum nati we are not born for our selves 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride Prov. 28.25 He that is of a proud heart stirreth up strife Pride and Contention like Hippocrates Twins are both born at once A proud man thinks himself better than others and will contend for superiority Joh. 3.9 Diotrephes who loveth to have the preheminence A proud man would have all strike sail to him Because Mordecai would not give Haman the Cap and Knee he gets a bloody Warrant signed for the death of all the Jewes Esther 3.9 What made all the strife between Pompey and Caesar but pride their spirits were too high to yield one to another When this wind of pride gets into a mans heart it causeth sad Earth-quakes of division The Poets fain that when Pandora's box was broke open it fill'd the World with diseases When Adams pride had broken the box of Original righteousness it hath ever since fill'd the World with debates and dissentions Let us shake off this viper of pride humility soders Christians together in peace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy envy stirreth up strife the Apostle hath linked them together 1 Tim. 6.4 Envy strife Envy cannot endure a Superiour this made the Plebeian faction so strong among the Romans they envied their Superiours An envious man seeing another to have a fuller Crop a better Trade is ready to pick a quarrel with him Prov. 27.4 Who can stand before envy Envy is a vermin that lives on blood take heed of it peace will not dwell with this inmate 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credulity Prov. 14.15 The simple believeth every word A credulous man is akin to a fool he believes all that is told him and this doth often create differences As it is a sin to be a Tale-bearer so it is a folly to be a Tale-believer A wise man will not take a report at the first bound but will sift and examine it before he gives credit to it 2. Let us labour for those things which will maintain and cherish peace As 1. Faith faith and peace keep house together faith believes the Word of God the Word saith Live in peace 2 Cor. 13.11 And assoon as faith sees the King of heavens Warrant it obeyes faith perswades the soul that God is at peace and it is impossible to believe this and live in variance nourish faith faith knits us to God in love and to our Brethren in peace 2. Christian communion There should not be too much strangeness among Christians the primitive Saints had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love-feasts * Tertul. The Apostle exhorting to peace brings this as an
a man a fearful man is versed in no posture so much as in retreating Oh take heed of this be afraid of this fear Luke 12.4 Fear not them that can kill the body Persecutors can but kill that body which must shortly dye the fearful are set in the fore-front of them that shall go to hell Rev. 21.8 Let us get the fear of God into our hearts as one wedge drives out another so the fear of God will drive out all other base fear 3. Take heed of a facil spirit a facil-spirited man will be turned any way with a word he will be wrought as wax he is so tame that you may lead him whither you will Rom. 16.18 With fair speeches they deceive the hearts of the simple A facil Christian is malleable to any thing he is like wool that will take any dye he is a weak reed that will be blown any way with the breath of men one day you may perswade him to engage in a good cause the next day to desert it he is not ex quercu sed ex salice he is made of willow he will bend every way Oh take heed of a facil spirit 't is not ingenuity but folly to suffer ones self to be abused A good Christian is like Mount Sion that cannot be moved Psal 125.1 He is like Fabricius of whom it was said a man might as well alter the course of the Sun as turn him aside from doing justice A good Christian must be firme to his resolution if he be not a fixed he will be a falling star 4. Take heed of listning to the voyce of the flesh St. Paul conferred not with flesh and blood Gal. 1.16 The flesh will give bad counsel first Saul consulted with the flesh and afterwards he consulted with the Divel he sends to the Witch of Endor oh saith the flesh the Cross of Christ is heavy there is a nail in the yoke which will tear and fetch blood be as a deaf Adder stopping your ears to the charmings of the flesh 3. Promote those things which will help to suffer 1. Inure your selves to suffering 2 Tim. 2.3 As a good Souldier of Christ endure hardship Jacob made the stone his pillow Gen. 28.18 'T is good for a man that he bear the yoke in his youth Lam. 3.27 The bearing of a lighter cross will fit for bearing an heavier Learn to bear a reproach with patience and then you will be fitter to bear an iron chain * Quid iste faceret in igne qui Christum rubuit in nube Saint Paul did dye daily he began with lesser sufferings and so by degrees learned to be a Martyr as it is in sin a wicked man learns to be expert in sin by degrees * Nemo repente fit turpis first he commits a lesser sin then a greater then he arrives at custome in sin then he grows impudent in sin then he glories in sin Phil. 3.19 so it is in suffering first a Christian takes up the chips of the Cross a disgrace a prison and then he carries the Cross it self Alas how far are they from suffering who indulge the flesh Amos 6.4 that lie upon beds of Ivory and stretch themselves upon their Couches a very unfit posture for suffering That Souldier is like to make but poor work of it who is stretching himself upon his bed when he should be in the field exercising his Arms * Quid dicam de his quibus cura est ut vestes bene oleant ut crines calamistro rorentur ut digiti a nulis radient si via humi dior fiat vix in cam pedes compriment Hier. What shall I say saith Hierom to those Christians who make it all their care to persume their cloaths to crisp their hair to sparkle their Diamonds but if sufferings come and the way to heaven hath any water in it they will not endure to set their feet upon it Most people are too effeminate they use themselves too nicely and tenderly those delicatuli those silken Christians as Tertullian calls them that pamper the flesh are unfit for the School of the Cross the naked breast and bare shoulder is too soft and tender to carry Christs Cross inure your selves to hardship do not make your pillow too easie 2. Be well skil'd in the knowledge of Christ a man can never dye for him he doth not know 2 Tim. 1.12 For which cause I suffer these things for I know whom I have believed Blinde men are always fearful a blinde Christian will be fearful of the Cross enrich your selves with knowledge know Christ in his Vertues Offices Priviledges see the preciousness in Christ 1 Pet. 1.7 To you that believe he is precious his Name is precious 't is as oyntment poured forth his Blood is precious 't is as balm poured forth his Love is precious 't is as wine poured forth Jesus Christ is made up of all sweets and delights Ipse totus desideria he is light to the eye honey to the taste joy to the heart get but the knowledge of Christ and you will part with all for him you will embrace him though it be in the fire an ignorant man can never be a Martyr he may set up an Altar but he will never dye for an unknown God 3. Prize every truth of God the filings of gold are precious the least ray of truth is glorious Prov. 23.23 Buy the truth and sell it not Truth is the object of faith 2 Thes 2.13 The seed of Regeneration Jam. 1.18 The spring of joy 1 Cor. 13.6 Truth crowns us with salvation 1 Tim. 2.4 If ever you would suffer for the truth prize it above all things he that doth not prize truth above life will never lay down his life for the truth The blessed Martyrs sealed to the truth with their blood There are two things God counts most dear to him his glory and his truth I will saith Bishop Jewel deny my Bishopwrick I will deny my name and credit but the truths of Christ I cannot deny 4. Keep a good conscience if there be any sin allowed in the soul it will unfit for suffering A man that hath a Bile upon his shoulders cannot carry a heavy burden guilt of conscience is like a Bile he that hath this can never carry the Cross of Christ if a Ship be sound and well rigged it will sail upon the water but if it be full of holes and leaks it will sink in the water If conscience be full of guilt which is like a leak in the Ship it will not fall in the bloody waters of persecution An house will not stand in a storm the pillars of it being rotten if a mans heart be rotten he will never stand in a storm of tribulation how can a guilty person suffer when for ought he knows he is like to go from the fire at the stake to hell-fire Let conscience be pure 1 Tim. 3.9 Holding the mystery of faith in a
other animate as they shew Elephants the blood of Grapes and Mulberries to make them fight the better so the Holy Ghost shews us the blood of Saints and Martyrs to infuse a spirit of zeal and courage into us Micaiah was in the prison Jeremiah in the Dungeon Isaiah was sawn asunder The Primitive Christians though their flesh was boyled roasted dismembred * Alii flammis exusti alii patibulo cruciati yet like the Adamant they remained invincible such was their zeal and patience in suffering that their persecutors stood amazed and were more weary in tormenting then they were in enduring * Tertul. in Apolog. John Husse when he was brought to be burned they put upon his head a tripple crown of paper printed with red Divels which when he saw saith he My Lord Jesus Christ wore a crown of thorns for me why then shall not I wear this crown how ignominious soever Polycarp Bishop of Smyrna when he came before the Proconsul he bade him deny Christ and swear by the Emperour he replyed I have served Christ these eighty six years and he hath not once hurt me and shall I deny him now * Octoginta sex annos illi jam inservii c. Sanders that blessed Martyr said Welcome the Cross of Christ my Saviour began to me in a bitter cup and shall not I pledge him You Baynham you Papists that look for miracles I feel no more pain in the fire than if I were in a bed of Downe Another of the Martyrs said The ringing of my chain hath been sweet Musick in my ears O what a comforter saith he is a good conscience Another Martyr kissing the stake said I shall not lose my life but change it for a better instead of coals I shall have pearls Another when the chain was fastning to him said Blessed be God for this wedding girdle These suffering examples we should lay up God is still the same God he hath as much love in his heart to pity us and as much strength in his arm to help us let us think with our selves what courage the very Heathens have shewn in their sufferings Julius Caesar was a man of an heroick spirit when he was fore-told of a conspiracy against him in the Senate house he answered He had rather dye than fear * Mori se quam timere malle Plut. Mutius Scevola having his hand held over the fire till the flesh fryed and his sinnews began to shrink yet did bear it with an undaunted spirit Quintus Curtius reports of Lysimachus a brave Captain that being adjudged to be cast naked to a Lyon when the Lyon came roaring upon him Lysimachus wrapped his shirt about his arm and thrust it into the Lyons mouth and taking hold of his tongue killed the Lyon Did nature infuse such a spirit of courage and gallantry into Heathens how should grace much more into Christians let us be of Saint Pauls mind Acts 20.24 Not counting my life dear so that I might finish my course with joy 10. Let us lay in suffering considerations A wise Christian is considerative 1. Consider who we suffer for it is for Christ and we cannot suffer for a better friend there is many a man will suffer shame and death for his lusts he will suffer disgrace for a drunken lust he will suffer death for a revengeful lust Shall others dye for their lusts and shall not we dye for Christ Will a man suffer for that lust which damns him and shall not we suffer for that Christ which saves us Oh remember we espouse Gods own quarrel and he will not suffer us to be losers if no man shall kindle a fire on Gods Altar for nought Mal. 1.10 then surely no man shall sacrifice himself for God in the fire for nought 2. It is a great honour to suffer persecution Ambrose speaking in the encomium of his sister said appellabo Martyrem I will say this of her she was a Martyr it is a great honour to be singled out to bear witness to the truth Acts 5.41 They departed from the Council rejoycing that they were counted worthy to suffer shame for his Name 't is a title that hath been given to Kings Defenders of the Faith a Martyr is in a special manner a Defender of the Faith Kings are defenders of the faith by their Swords Martyrs by their blood * Reges conservaâ—t fidem gladio Martyres sanguine Gregory Nazianzene calls Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bulwark of truth 't is a credit to appear for God Martyrs are not only Christs Followers but his Ensign-bearers The Romans had their Camilli and Fabricii brave Warriors which grac'd the field God calls out none but his Champions to fight his battels we read Abraham called forth his trained souldiers Gen. 14.14 such as were more expert and valiant What an honour it is to be one of Christs trained-band the Disciples dreamed of a temporal reign Acts 1.6 Christ tells them Ver. 8. Ye shall be witnesses unto me in Jerusalem c. To bear witness by their sufferings to the truth of Christs Divinity and Passion was a greater honour to the Disciples than to have had a temporal reign upon earth a bloody Cross is more honourable than a purple Robe persecution is called the fiery trial 1 Pet. 3.12 God hath two fires one where he puts his gold and another where he puts his dross the fire where he puts his dross is hell fire the fire where he puts his gold is the fire of persecution God honours his gold when he puts it into the fire 1 Pet. 1.7 1 Pet. 4.14 A Spirit of glory rests upon you Persecution as it is a Badge of our Order so an Ensign of our Glory What greater honour can be put upon a mortal man than to stand up in the cause of God and not only to dye in the Lord but to dye for the Lord. Ignatius called his fetters his spiritual pearls Saint Paul gloried more in his iron chain than if it had been a gold chain Acts 28.20 3. Consider what Jesus Christ endured for us Calvin saith Christs whole life was a series of suffering Christian what is thy suffering art thou poor so was Christ Matth. 8.20 Foxes have holes and the Birds of the Ayre have Nests but the Son of man hath not where to lay his head Art thou surrounded with enemies so was Christ Acts 4.27 Against thy holy childe Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles c. were gathered together Do our enemies lay claim to Religion so did his Matth. 27.6 The chief Priests took the silver pieces and said It is not lawful to put them into the Treasury because it is the price of blood Godly persecutors Art thou reproached so was Christ Matth. 27.29 They bowed the knee before him and mocked him saying Hail King of the Jewes Art thou slandered so was Christ Matth. 9.34 He casteth out Divels through the
the recompence of reward not all the silks of Persia the spices of Arabia the gold of Ophir can be compared to this glorious reward How should the thoughts of this whet and steel us with courage in our sufferings when they threatned Basil with banishment he comforted himself with this that he should be either under heaven or in heaven * Aut sub coelo aut in coelo It was the hope of this reward which did so animate those Primitive Martyrs who when there was incense put into their hands and there was no more required of them for the saving of their lives but to sprinkle a little of that incense upon the Altar in honour of the Idol they would rather dye than do it this glorious reward in heaven is called a reigning with Christ 2 Tim. 2.12 If we suffer we shall reign with him First Martyrs then Kings Julian honoured all those who were slain in his battels so doth the Lord Jesus after the Saints Crucifixion follows their Coronation they shall reign The wicked first reign and then suffer the godly first suffer and then reign The Saints shall have an happy reign it shall be both peaceable and durable who would not swim through blood to this Crown who would not suffer joyfully Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exceeding glad Ver. 12. The Greek word signifies to leap for joy * Gâ—sticulationem sonat laetantis Erasm Christians should have their spirits elevated and exhilarated when they contemplate the weight of glory 11. If you would be able to suffer pray much beg of God to cloath you with a spirit of zeal and magnanimity Phil. 1.29 To you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake It is a gift of God to be able to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray for this gift do not think you can be able of your selves to lay down life and liberty for Christ Peter was over-confident of himself John 13.37 I will lay down my life for thy sake but Peters strength undid him Peter had habitual grace but he wanted auxiliary grace Christians need fresh gales from heaven pray for the Spirit to animate you in your sufferings as the fire hardens the Potters Vessel which is at first weak and limber so the fire of the Spirit hardens men against sufferings pray that God will make you like the Anvil that you may bear the stroaks of persecutors with invincible patience 1 JOHN 5.3 His Commandments are not grievous CHAP. XXII Containing an Appendix to the Beatitudes YOU have seen what Christ calls for Poverty of spirit Purity of heart meekness mercifulness chearfulness in suffering persecution c. Now that none may hesitate or be troubled at these commands of Christ I thought good as a closure to the former Discourse to take off the surmises and prejudices in mens spirits by this sweet mollifying Scripture His Commandments are not grievous The censuring world objects against Religion that it is difficult and irksome Mal. 1.13 Behold what a weariness is it therefore the Lord that he may invite and encourage us to obedience draws Religion in its fair colours and represents it to us as beautiful and pleasant in these words His Commandments are not grievous This may well be called a sweetning ingredient into Religion and may serve to take off that asperity and harshness which the carnal world would put upon the wayes of God For the clearing of the terms let us consider 1. What is meant here by Commandments Answ By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandments I understand Gospel-precepts faith repentance self-denial c. 2. What is meant by not grievous The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they are not tedious or heavy to be born there is a Meiofis in the words His commands are not grievous that is they are easie sweet excellent Doctr. Hence observe Doctr. That none of Gods commands are grievous when he calls us to be meek merciful pure in heart these Commandments are not grievous Matth. 11.30 My burden is light the Greek word there for burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the ballast of a ship which glides through the waves so swiftly and easily as if the ship had no weight or pressure in it Christs Commandments are like the ballast of a ship useful but not troublesome all his precepts are sweet and facil therefore called pleasantness Prov. 3.17 To illustrate and amplifie this consider two things 1. Why Christ layes commands upon his people 2. That these commands are not grievous 1. Why Christ layes commands upon his people there are two Reasons 1. In regard of Christ it is sutable to his dignity and state he is Lord Paramount this name is written on his Thigh and Vesture King of Kings Rev. 19.16 And shall not a King appoint Laws to his subjects it is one of the jura regalia the flowres of the Crown to enact Laws and Statutes what is a King without his Laws And shall not Christ by whom Kings reign * Prov. 8.15 put forth his Royal Edicts by which the world shall be governed 2. In regard of the Saints it is well for the people of God that they have Laws to binde and check the exorbitancies of their unruly hearts how far would the Vine spread its luxuriant branches were it not pruned and tyed the heart would be ready to run wilde in sin if it had not affliction to prune it and the Laws of Christ to binde it the precepts of Christ are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a yoke Matth. 11.30 The yoke is useful it doth keep the Oxen in from stragling and running out so the precepts of Christ as a yoke do keep the godly from stragling into sin whether should we not run into what damnable opinions and practises did not Christs Lawes lay a check and restraint upon us Blessed be God for precepts That is a blessed yoke which yokes our corruptions we should run to hell were it not for this yoke The Lawes of Christ are a spiritual hedge which keeps the people of God within the pastures of Ordinances some that have broken this hedge and have stragled are now in the Divels pound Thus we see what need the Saints have of the Royal Law 2. The second thing I am to demonstrate is That Christs commands are not grievous I confess they are grievous to the unregenerate man to mourn for sin to be pure in heart to suffer persecution for righteousness sake Durus hic sermo this is grievous to flesh and blood therefore â—hrists commands are compared to bands and cords Psal 2. because carnal men look upon them so Gods commands restrain men from their excess and binde them to their good behaviour therefore they hate these bonds and instead of breaking off sin say Let us break their bands asunder and cast away their cords from us Psal 2.3 A carnal man is
is a flowre of his Crown he whispers his love to the soul and sends his Spirit that blessed Dove which brings an Olive-branch of peace in its mouth John 16.7 The peace which Christ gives is peace in trouble Micah 5.5 And this man shall be the peace when the Assyrian shall come into our Land and tread in our Palaces Kings can proclaim war in a time of peace but Christ proclaims peace in a time of war Oh how sweet is this peace 't is pax supra pacem as Bernard saith Austin calls it serenitas mentis a sweet calm and sabbath in the soul it is a foretaste of glory it is a bunch of grapes from the true Vine which chears the heart it passeth all understanding Phil. 4.7 Thus Christ is all in regard of pacification he makes peace for us and in us this honey and oyle flows out of the Rock Christ 6. Christ is all in regard of remuneration he it is that crowns us after all our labours and sufferings he dyed to advance us his lying in the wine-press was to bring us into the wine-celler he is gone before to take possession of heaven in the name of all believers Hebr. 6.20 Whether the fore-runner is for us entred even Jesus Christ is gone to bespeak a place for the Saints John 14.2 He makes heaven ready for them and makes them ready for heaven Thus Christ is all in regard of remuneration Rev. 22.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly and my reward is with me 2. If Christ be all it shews us what a vast disproportion Branch 2 there is between Christ and the creature there is as much difference as between ens and nihil Christ is all in all and the creature is nothing at all Prov. 23.5 Wilt thou set thine eyes on that which is not The creature is a non-entity though it hath a physical existence yet considered theologically it is nothing 't is but a gilded shadow a pleasant fancy when Solomon had sifted out the finest flowre and distill'd the spirits of all created excellency here 's the Result ALL WAS VANITY Eccles 2.11 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Vain signifies empty O quantum est in rebus inane We read the earth in the Creation was void Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are all earthly comforts void they are void of that which we think is in them they are void of satisfaction therefore they are compared to wind Hos 12.1 A man can no more fill his heart with the world than he can fill his belly with the aire he draws in Now the creature is said to be nothing in a three-fold sense 1. It is nothing to a man in trouble of spirit if the spirit be wounded outward things will give no more ease than a Crowne of gold will cure the headache 2. The creature is nothing to a man that hath heaven in his eye when Saint Paul had seen that light shining from heaven surpassing the glory of the Sun Acts 26.13 though his eyes were open he saw no man Acts 9.8 so he that hath the glory of heaven in his eye is blinde to the world he sees nothing in it to allure him or make him willing to stay here 3. The creature is nothing to one that is dying a man at the houre of death is most serious and is able to give the truest verdict of things now at such a time the world is nothing 't is in an Eclipse the sorrow of it is real but the joy imaginary Oh then what a vast difference is there between Christ and the creature Christ is all in all and the creature nothing at all yet how many damn their souls for nothing Branch 3 3. It shews whether the soul is to go in the want of all go to Christ who is all in all Dost thou want grace go to Christ Col. 2.3 In him are hid all the treasures of wisdom and knowledge Christ is the great Lord Treasurer go then to Christ say Lord I am indigent of grace but in thee are all my fresh springs fill my Cistern from thy Spring Lord I am blinde thou hast eye-salve to anoint me I am defiled thou hast water to cleanse me my heart is hard thou hast blood to soften me †* Quicquid ex me mihideest id repletur ex vulneribus Christi Aug. I am empty of grace bring thy fulness to my emptiness In all our spiritual wants we should repair to Christ as Jacobs sons did to their brother Joseph He opened all the store-houses Gen. 41.56 and gave to his Brethren corn and provision for the way Gen. 42.25 Thus the Lord hath made Christ our Joseph our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.3 In him are hid all treasures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Oh then sinners make out to Christ he is all in all and to encourage you to go to him remember there is in him not only fulness but freeness ho every one that thirsts come ye to the waters Christ is not only full as the honey-comb but he drops as the honey-comb Branch 4 4. If Christ be all see here a Christians Inventory how rich is he that hath Christ * Qui habet habentem omnia habet omnia he hath all that may make him compleatly happy Plutarch reports that the wife of Phocion being asked where her jewels were she answered My husband and his triumphs are my jewels so if a Christian be asked where are his riches he will say Christ is my riches A true Saint cannot be poor if you look into his house perhaps he hath scarce a bed to lie on 1 Cor. 4.11 Even to this present houre we both hunger and thirst and are naked and have no certain dwelling place Come to many a child of God and bid him make his will he saith as Peter Acts 3.6 Silver and gold have I none yet he can at the same time make his triumph with the Apostle 1 Cor. 6.10 As having nothing yet possessing all he hath Christ who is all When a believer can call nothing his he can say all is his The Tabernacle was covered with Badgers skins Exod. 25. yet most of it was of gold so a Saint may have a poor covering ragged cloaths but he is inlaid with gold Christ is formed in his heart and so he is all glorious within 5. How should a Christian sit down satisfied with Branch 5 Christ Christ is all What though he wants other things is not Christ enough if a man hath Sunshine he doth not complain he wants the light of a Candle hath not he enough who hath the unsearchable riches of Christ I have read of a godly man who being blinde his friend asked him if he was not troubled for the want of his sight he confessed he was why saith his friend Are you troubled because you want that which flies have when you have that which Angels have so I say to a
nothing to do with us we are not in his Commission he is not sent to such sinners as we then we might despair but he is willing that we should have him he calls Come unto me all ye that are weary he would fain have the match made up between us and him oh that we were but as willing as Christ is Now then if there be all this variety of excellency in Jesus Christ * Multifaria suavâ—tatis dul cedo exubeâ—at in pectore Domini Jesu Bern. it may make us ambitiously desirous of an interest in him Quest But how shall I get a part in Christ Answ 1. See your need of Christ know that you are undone without him How obnoxious are you to Gods eye how odious to his nature how obnoxious to his justice O sinner how near is the Serjeant to arrest thee The Furnace of hell is heating for thee and what wilt thou do without Christ 't is only the Lord Jesus can stand as a screen to keep off the fire of Gods wrath from burning thee Tell me then is there not need of Christ though Christ be offered to sinners yet he will not have his love abused he will not throw away himself upon such as see no need of him see thy self wounded and then Christ that good Samaritan will poure in wine and oyle into thy wounds think often of that Scripture John 3.18 He that believeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned already He that dies in his sin not laying hold on Christ by faith is as sure to be condemned as if he were condemned already 2. Be importunate after Christ Lord give me Christ or I die As Acsah said to her father Caleb Josh 15.19 Thou hast given me a South land give me also springs of water So should a poor soul say Lord thou hast given me an estate in the world but this South-land will not quench my thirst give me also springs of water Give me those living springs which run in my Saviours blood Thou hast said Let him that is athirst come and whosoever wil let him take the water of life freely Rev. 22.17 18. Lord I thirst after Jesus Christ nothing but Christ will satisfie me I am dead I am damned without him oh give me this water of life When the blind man was importunate Jesus stood still Luke 18.40 and wrought a cure upon him verse 42. Christ cannot deny a praying soul As the tender mother opens the breast when the child cries for it so when an humble thirsty sinner cries importunately to heaven God will open the breast of free-grace and say Here take my Christ be satiated with him let him be to thee all in all both for food and medicine 3. Be content to have Christ as Christ is offered a Prince and a Saviour Acts 5.31 Be sure you do not compound or indent with Christ Some would have Christ and their sins too Is Christ all and will you not part â—â—th something for this all Christ would have you part with nothing but what will damn you if you keep namely your sins Vomit up this poyson by repentance and Christ will pour in the wine of his blood to chear your heart There are some bid fair for Christ they will part with some sins but keep a reserve Jacob would let all his sons go but Benjamin whereas if you leave but one sin in your heart it will be as an Egge for Satan to brood upon If a man part with many lovers and retain the love but of one Harlot he is an Adulterer so if thou partest with many sins and dost retain the love but of one sin thou hast an adulterous heart and Christ will not make up a match with thee Doth that man think he shall have Christs love that feeds sinne in a corner O part with all for him who is all Part with thy lusts nay thy life if Christ calls 3. It exhorts us not only to get Christ but to labour Branch 3 to know that we have Christ Exhort 1 John 2.3 hereby we know that we know him This reflex act of faith is more than the direct act Some Divines call it sensus fidei the perception or sensible feeling of faith now concerning this knowledge that Christ is ours which is the same with assurance I shall lay down these four Corollaries or conclusions 1. That this knowledge is feasible it may be had 1 John 5.13 These things have I written to you that believe that ye may know ye have eternal life and that ye may believe on the Name of the Son of God The meaning is the Apostle wrote to these believers that they might know they were believers and might be assured Christ was theirs Indeed the Papists deny this certainty of knowledge it is inserted in one of their Canons Anathema sit Let him be Anathema who holds assurance But that we may arrive at it I shall evince by these demonstrations 1. Why else doth God bid us make our calling and election sure 2 Pet. 1.10 if assurance may not be had and to prove our selves whether we are in the faith 2 Cor. 13.5 if we cannot come to this knowledge that Christ is ours The Greek word there for proving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to boar or pierce thorow a piece of mettal to see whether it be gold within or no a Christian may thus pierce his heart by examination and self-reflection to see whether Christ be formed within him or no. 2. What are all the signes which the Scripture gives of a man in Christ but so many ciphers if the knowledge of this interest may not be had 1 John 3.14 We know that we have passed from death unto life because we love the brethren and 1 John 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit Here are two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evident characters of a man in Christ now these signs are in vain if assurance may not be arrived at 3. There are some duties enjoyned in Scripture which to perform is utterly impossible if the knowledge of an interest in Christ be not attainable we are bid to rejoyce in God Phil. 4.4 and to rejoyce in tribulation 1 Pet. 4.13 How can he rejoyce in suffering who doth not know whether Christ be his or no 4. Why hath Christ promised to send the Comforter John 14.16 whose very work it is to bring the heart to this assurance if assurance that Christ is ours may not be had Therefore in Scripture we read of the seal of the Spirit Ephes 1.13 The earnest and first-fruits 2 Cor. 1.22 Rom. 8.23 The promise of the Comforter were in vain the earnest and witness of the Spirit were but phantasmes and nullities if the assurance of union with Christ be not feasible 5. Some of the Saints have arrived at this certainty of knowledge therefore it may be had Job knew that his Redeemer lived Job
19.25 And Saint Paul had this assurance 2 Tim. 1.12 Gal. 2.20 Yea may some say Paul was an eminent believer a Christian of the first magnitude no wonder if he had this jewel of assurance nay but the Apostle speaks of it as a case incident to other believers Rom. 8.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall separate us from the love of Christ He doth not say Who shall separate me but us so that by all it appears that a believer may come to spell out his interest in Christ Caution 1. Not that the Saints have alwayes the Caution 1 fame certainty or that they have such an assurance as excludes all doubtings and conflicts there will be flowings and ebbings in their comforts as well as in their graces was it not so in David sometimes we hear him say Gods loving-kindness was before his eyes Psal 26.3 As it is a Proverbial speech I have such a thing in my eye I see it just before me but at another time Where are thy loving-kindnesses Psal 89.49 A Christian hath not alwayes the same Plerophory Saint Paul at one time sets up the Trophies of victory and sings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant song Rom. 8.37 We are more than Conquerors At another time how did the Plumes of his confidence fall and he was as a man in the midst of the Sea strugling with the waves and crying out for help Rom. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am c. A Saint in this life is like a ship at Anchor which though safe yet it may be sometimes tossed upon the water these doubtings and convulsions God suffers in his children sometimes that they may long the more for heaven where they shall have a constant spring-tyde of joy Caution 2. Not that all believers have the same assurance Caution 2 1. Assurance is rather the fruit of faith than faith Now as the root of the Rose or Tulip may be alive where the flowre is not visible so faith may live in the heart where the flowre of assurance doth not appear yet this is sure there is so much wrought in the heart of every believer by Gods Spirit as he can bottom his hope upon as for instance a high prizing of Christ an acquiescence in Christ a rejoycing in his image a delighting in his word the weakest believer hath so much to shew as he would not part with for a world 2. Assurance is difficult to be obtained it is a rare jewel but hard to come by not many Christians have this jewel 1. God sees it good sometimes to with-draw assurance from his people that they may walk humbly through the corruption of our nature we are apt to abuse the richest mercies the Moth breeds in the finest cloth the Worm in the sweetest fruit pride is apt to breed in this sweet fruit of assurance It is hard for Christians to want assurance and be content and to have it and be humble 2. Satan doth what he can to way-lay and obstruct our assurance he is called the red Dragon Rev. 12.3 And how doth he trouble the waters of a Christians peace If the Divel cannot keep a believer from heaven he will do what he can to keep him from an heaven upon earth he will wrack him with fears and disquiets If he cannot blot a Christians evidence yet sometimes he casts such a mist before his eyes that he cannot read his evidence the Divel envies that God should have any glory or the soul any comfort 3. That we want assurance the fault for the most is our own we walk carelesly neglect our spiritual watch let go our hold of promises comply with temptations no wonder then if we walk in darkness and are at such a loss that we cannot tell whether Christ be ours or no our uneven carriage grieves the Spirit whose work it is to seal up assurance if we quench the graces of the Spirit no wonder if God quench the comforts of the Spirit 3. Assurance is very sweet this wine of Paradise chears the heart how comfortable is Gods smile the Sun is more refreshing when it shines out then when it is hid in a cloud for want of this knowledge Christ is ours we often hang our Harps upon the Willows and sit as Israel by the Rivers weeping Psal 137.1 2. A man that hath a rich Mine of gold in his Field yet if he doth not know it is there he cannot take the comfort of it One that hath a great Estate befallen him beyond the Seas yet if ignorant of it he is as if he had no such Estate Hagar had a Well of water by her but her eyes being held that she saw not the Well she sat weeping it is the knowledge of an interest gives comfort Luke 1.47 My spirit rejoyceth in God my Saviour not a Saviour but my Saviour The Rabbins say that Moses dyed with a kiss from Gods mouth he that knows Christ is his hath a kiss from Christs lips he dyes triumphing assurance puts a man in heaven before his time 4. Assurance is very useful it will put us upon service for Christ 1. It will put us upon active obedience assurance will not as the Papists say breed security in the soul but agility it will make us mount up with wings as Eagles in holy duties faith makes us living assurance make us lively if we know that Christ is ours we shall never think we can love him enough or serve him enough 2 Cor. 5.14 The love of Christ constrains us Assurance is like wings to the Bird like oyle to the Lamp like weights to the Clock it sets all the wheels of obedience a going assurance is a whetstone to the graces it stirs up hope love zeal faith makes a Christian walk 2 Cor. 5.7 assurance makes him run Nehem. 8.10 The joy of the Lord is your strength Assurance breeds such joy in the soul as doth derive and issue forth strength for duty 2. Assurance will put us upon passive obedience Rom. 5.3 5. We glory in tribulation because the love of God is shed abroad in our hearts He that hath Christs love shed into his heart will be willing to shed his blood for Christ he who knows Christ is his will come to him with Peter upon the waters he comforts himself with this though he lose all for Christ he shall find all in Christ Mr. Fox speaks of a woman in Queen Maries dayes who when the adversaries threatned to take her husband from her she answered Christ is my husband when they threatned to take away her children she answered Christ is better to me than ten sons when they threatned to take away all from her saith she Christ is mine and you cannot take away him from me that man who is assured Christ is his will hazard the loss of all for him he knows though he may be a loser for Christ he cannot be a loser by Christ for Christ is all and in all No
none of these breathings after Christ Job 21.14 They say unto God depart from us Christ and grace are dead commodities they care not for them if the heart move Christ-ward the Spirit as a divine loadstone hath been drawing it 2. Hast thou given up thy self by an universal subjection to Christ art thou his not only by education but dedication this is a good sign that Christ is thine Psal 27.8 When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Branch 5 5. Be thankful for Christ God hath done more for you in giving you Christ than if he had set you with the Princes of the earth Psal 113.8 He hath done more for you than if he had made you Angels for by vertue of your marriage-union with Ghrist you are richer than the Angels O be thankful for Christ God in giving you Christ hath done more for you than if he had given you the whole world he can make more worlds but he hath but one Son as Naomi said to her Daughters Ruth 1.11 Are there yet any more sons in my womb Hath God any more sons to give in short God cannot give a greater gift than Christ for in giving Christ he gives himself to us and all this calls aloud for thankfulness Use 4 Use ult Here is a breast of comfort to every man that hath Christ Consol Christ is all it is good lying at this fountain head When a Christian sees a deficiency in himself he may fee an all-sufficiency in his Saviour Happy is that people whose God is the Lord. Psal 144. ult That servant need not want who hath his Masters full purse at command he need not want who hath Christ for Christ is all and in all What though the Fig-tree doth not flourish if thou hast Christ the Tree of life and all fruit growing there In the houre of death a believer may rejoyce when he leaves all he is possessed of all as Ambrose said to his friend I fear not death because I have a good Lord. So may a godly man say I fear not death because I have a Christ to go to death will but carry me to that torrent of divine pleasure which runs at his right hand for ever more I will end with that 1 Thes 4.18 Wherefore comfort one another with these words MATTH 16.26 For what is a man profited if he shall gaine the whole world and lose his own soul or what shall a man give in exchange for his soul The preciousnesse of the Soul EVery man doth carry a treasure about him a DIVINE SOUL and that this Jewel should not be undervalued our Saviour here sets a price upon it he laies the soul in ballance with the whole world and being put in the scales the soul weighs heaviest What is a man profited if he gain the whole world and lose his own soul The world is a stately fabrick enriched with beauty and excellency it is like a curious piece of Arras set about with divers colours 't is a bright Myrror and Christal in which much of the wisdom and majesty of God is resplendent But as glorious as this world is every man doth carry a more glorious world about him a precious soul Magna res est anima It would banquer the world to give half the price of a soul it will undo the world to buy it and it will undo him that shall sell it If we can save our souls though we lose the world it is a gainful losse if we lose our souls though we gain the world our very gains will undo us For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul The words branch themselves into these five parts 1. A supposal of a purchase if a man shall gain The Proposition is hypothetical Christ doth not say he shall gain but puts a case if he shall gain it is not a certain purchase 'T is only supposed 2. The purchase it self the world 3. The extent of the purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world the world with all its revenues and perquisits 4. The tearms of this purchase he shall lose his soul not that his soul shall be annihilated that were happy but he shall lose the end of his creation he shall misse of glory he shall lose his soul And the losse of the soul is amplified by two things First the Propriety his own soul that which is nearest to him that which is most himself subjectum á praestantiori the soul is the most noble part it is the man of the man he shall lose his own soul Secondly the irrecoverablenesse of the losse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall a man give in exchange for his soul The words are a Miosis there is lesse said and more intended What shall he give as if Christ had said alas he hath nothing to give or if he had something to give yet nothing will be taken for it the soul cannot be exchanged there shall be no bail or mainprize taken for it What shall a man give in exchange for his soul 5. Our Saviours Verdict upon this purchase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what is a man profited as if Christ had said he will have an hard bargain of it he will repent him at last 't is but the fools purchase for what is a man profited c The observation is Doctr. that the soul of man is a jewel more precious than a world all souls are of one price in this sence that maxim in Philosophy holds true all souls are alike †The soul of Prince Peasant all are equal * Anima rationales sunt aequales every soul of more value than a world For the illustration of the Doctrine there are two things to be demonstrated First That the soul is very precious Secondly That it is more precious than a world 1. That the soul is very precious What Job saith of Wisdom I may fitly apply to the soul Man knows not the price thereof it cannot be vallued with the gold of Ophir with the precious Onyx or the Saphire the gold and the Chrystal cannot equal it and the exchange of it shall not be for jewels of fine gold Job 28.13 16 17. The soul is the glory of the Creation The inscription of it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soul is a beam of God it is a sparkle of celestial brightnesse as Damascen calls it it is according to Plato a Glasse of the Trinity There is in the soul an Idaea and resemblance of God an Analogy of Similitude not proportion as the Schoolmen speak If David did so admire the rare texture and workmanship of his body Psal 139.13 15. I am wonderfully made I was curiously wrought in the lowest parts of the earth If the Cabinet be so curiously wrought what is the Jewel how richly and gloriously is the
to Christs blood he can cure the greatest sin as well as the least * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hast thou a bloody issue of sinne running the issue of blood in Christs sides can heal thine 5. Objection But mine is an old inveterate disease Object 5 and I fear it is incurable Answ Though thy disease be chronical Answ Christ can heal it Christ doth not say if this disease had been taken in time it might have been cured he is good at old sores The Thief on the Cross had an old festring disease but Christ cured it it was well for him his Physitian was so near Zacheus an old sinner a Custome-house man he had wronged many a one in his time but Christ cured him Christ sometimes grafts his grace upon an old Stock we read Christ cured at Sun-setting Luke 4.40 He heals some sinners at the Sun-setting of their lives 6. Objection But after I have been healed my disease Object 6 hath broken forth again I have relapsed into the same sin therefore I fear there 's no healing for me Answ It is rare that the Lord leaves his children to these relapses though through the suspension of grace Answ and the prevalency of tentation it is possible they may fall back into sin these sins of relapse are sad It was an aggravation of Solomons offence that he sinn'd after the Lord had appeared to him twice 1 Kings 11.9 These sins after healing open the mouth of conscience to accuse and stop the mouth of Gods Spirit which should speak peace These sins exclude from the comfort of the promise it is as it were sequestred but if the soul be deeply humbled if the relapsing sinner be a relenting sinner let him not cast away the anchor of hope but have recourse to his soul-physitian Jesus Christ can cure a relapse he healed Davids and Cranmers relapse 1 John 2.1 If any man sinne we have an Advocate with the Father Jesus Christ Christ appears in the Court as the Advocate for the Client As he poured out his blood upon the brazen Altar of the Crosse so he poures out his prayers at the golden Altar in heaven Heb. 7.25 He ever liveth to make intercession for us Christ in the work of intercession presents the merit of his blood to his Father and so obtains our pardon and applies the vertue of his blood to us and so works our cure therefore be not discouraged from going to thy Physitian though thy disease hath broken out again yet Christ hath fresh sprinklings of his blood for thee he can cure a relapse Object 7 7. Objection But there is no healing for me I fear I have sinned the sin against the holy Ghost Answ 1 Answ 1. The fear of sinning it is a signe thou hast not sinned it Answ 2 2. Let me ask Why dost thou think thou hast sinned the sin against the holy Ghost I have grieved the Spirit of God Answ Answ Every grieving the Spirit of God is not that fatal sin We grieve the Spirit when we sin against the illumination of it the Spirit being grieved may depart for a time and carry away all its honey out of the Hive leaving the soul in darkness Isa 50.10 But every grieving the Spirit is not the sin against the Holy Ghost A childe of God when he hath sinned his heart smites him and he whose heart smites him for sin hath not commited the unpardonable sin A childe of God having grieved the Spirit doth as Noah when the Dove did flie out of the Ark he opened the windows of the Ark to let it in again A godly man doth not shut his heart against the Spirit as a wicked man doth Acts 7.51 The Spirit of God would come in he keeps him out but a gracious soul opens his heart to let in the Spirit as Noah opened the door of the Ark to let in the Dove * Intra sancte Spiritus ut habeam te velut signaculum super cor meum Austin Christian is it not so with thee then be of good comfort thou hast not sinned the sin against the Holy Ghost that sin is a malicious despighting the Spirit * Hebr. 10.29 which thou tremblest to think of Therefore laying aside these Argumentations and Disputes whatever the diseases of thy soul are come to Christ for a cure believe in his blood and thou mayst be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see what a skilful and able Physitian Christ is what Soveraign oyles and balsomes he hath how willing he is to cure sick souls oh then what remains but that you cast your selves upon his merits to heal and save you of all sins unbelief is the worst because it casts disparagement on Christ as if he were not able to work a cure Oh Christian believe in thy Physitian John 3.15 that whosoever believeth in him should not perish Say as Queen Esther Esther 4.16 I will go in unto the King which is not according to the Law and if I perish I perish So say the Lord Jesus is a Physitian to heal me I will adventure on his blood if I perish I perish Queen Esther ventur'd against Law she had no promise that the King would hold out the golden Scepter but I have a promise which invites me to come to Christ He that comes unto me I will in no wise cast him out John 6.37 Faith is an healing grace We read when the Israelites were burying a man for fear of the Souldiers of the Moabites they cast him for haste into the grave of Elisha now the man as soon he was down and had touched the dead body of the Prophet revived and stood upon his feet 2 King 13.21 so if a man be dead in sin yet let him be but cast into Christs grave and by faith touch Christ who was dead and buried he will revive and his soul will be healed Remember there 's no way for a cure but by believing without faith Christ himself will not avail us Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Faith is the applying of Christs merit A playster though it be never so rare and excellent yet if it be not applyed to the wound will do no good though the playster be made of Christs own blood yet it will not heal unless applyed by faith The Brazen Serpent was a Soveraign remedy for the cure of those that were stung but if they had not looked upon it they received no benefit So though there bean healing vertue in Christ yet unless we look upon him by the eye of faith we cannot be cured * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Above all things labour for faith this is the all-healing grace this hand touching Christ fetcheth vertue from him Not that faith hath more worthiness than other graces but only it is influential as it makes us one with Christ If a man had a stone in a Ring that could heal many diseases we
destroy them had not Moses his chosen stood in the breach to turne away his wrath Let us never leave imploring our heavenly Physitian till he lay a Fig on ENGLANDS Boyle and cause it to recover 1 PET. 1.2 Grace unto you and Peace be multiplyed The beauty of Grace THE blessed Apostle having felt the Efficacy and Soveraignty of grace is taken up with the thoughts of it and so sweet is this wine of Paradise that he commends it to these dispersed Christians to whom he writes wishing them all encrease Grace unto you and Peace be multiplied The words run in the forme of a Salutation Grace unto you and Peace When we salute our friends we cannot wish them a greater blessing than Grace and Peace Other mercies lie without the Pale and are dispersed in common to men but Grace is a special Congiary and Gift bestowed on them who are the Favourites of heaven In the words observe 1. The Connexion 2. The Order 1. The Connexion Grace and Peace 1. The Connexion The way to have peace is to have grace grace is the breeder of peace the one is the root the other the flower peace is the sweet water that drops from the limbeck of a gracious heart 2. The Order 2. The Order First grace then peace grace hath the priority Grace and peace are two sisters but grace is the elder sister * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. and give me leave at this time to prefer the elder before the younger Grace unto you be multiplied For the illustration consider 1. What is meant by grace 2. The Authour of it 3. Why it is called grace 4. The Cogency of it 1. What is meant by grace This word GRACE is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath various acceptions in Scripture 1. Grace is sometimes taken for the favour of God Gen. 6.8 Noah found grace in the eyes of the Lord God did cast a gracious aspect upon him 2. Grace is taken for beauty as we say such a thing is graceful Jam. 1.11 The flower falleth and the grace of the fashion of it perisheth 3. Grace is taken figuratively and improperly for the shew of grace as we call that a face in the glass which is but the idaea and resemblance of a face so John 2.23 Many believed in his Name that believing was but a shew of faith as Austin and Theophilact note 4. Grace is taken in a genuine and proper sense so in the Text Grace be multiplied it may admit of this description Grace is the infusion of a new and holy principle into the heart whereby it is changed from what it was and is made after Gods own heart Grace makes not only a civil but sacred change it byasseth the soul heaven-ward and stamps upon it the image and superscription of God 2. The Authour or Efficient of grace namely the Spirit of God who is therefore call'd the Spirit of grace Zach. 12.10 The Spirit is the fountain from whence chrystal streams of grace flow * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Man as Clemens Alexandrinus observes is Gods Harp or Timbrel the Harp will not sound unless touched with the finger so the heart of man cannot put forth any gracious harmony till first it be touched with the finger of Gods Spirit this blessed Spirit works grace in the Subject 1. Universally 2. Progressively 1. Universally 1 Thes 5.10 The God of peace sanctifie you wholly The Spirit of God infuseth grace into all the faculties of the soul though grace be wrought but in part yet in every part in the understanding light in the conscience tenderness in the will consent in the affections harmony therefore grace is compared to leaven Matth. 13.33 because it swells it self into the whole soul and makes the Conversation to swell and rise as high as heaven 2. The Spirit of God works grace progressively he carries it on from one degree of another The Pelagians hold that gratia operans the beginning of grace is from God but gratia cooperans the progress of grace is from our selves so God shall be the Authour of faith and we the finishers God shall lay the first stone and we the Superstructure but alas there needs the continual influence of the Spirit to the carrying on the work of grace in our hearts Should God withdraw his Spirit from the most holy men their grace might fail and annihilate †* Sublata causa tollitur effectus If the Sun withdraw its light though never so little there follows darkness in the Ayre we need not only habitual grace but assisting exciting subsequent grace The Ship needs not only the Sails but the winde to carry it there needs not only the Sailes of our Abilities and Endeavours but the winde of the Spirit to blow us to the heavenly Port. 3. Why the work of holiness in the heart is called grace Answ 1. Because it hath a super-eminency above nature * Caelitus delapsa Beza it is a flower which doth not grow in natures garden 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Divine extraction Jam. 3.17 By reason we live the life of men by grace we live the life of God 2. It is called grace because it is a work of free-grace * Gratia quasi gratis data every link in the golden chain of our salvation is wrought and enamel'd with free-grace That one should be sanctified and not another this is of grace that God should pass by many of the Noble Rich Learned and graft his heavenly endowments upon a more wilde luxuriant Stock a crabbed nature weaker parts well may it be called grace Quest Quest But why is not grace bestowed upon all Answ Answ We must hold with Zanchy there is alwayes a just reason of Gods will but in particular I answer 1. God gives grace to one and denies it to another to shew his Prerogative God is not bound to give grace to all Rom. 9.15 I will have mercy on whom I will have mercy Suppose two Malefactors brought before the King one he will pardon but not the other if any demand the reason he will answer 't is his Prerogative So God will give grace to one not to another he will make one a vessel of mercy the other a vessel of wrath this is his Prerogative The Apostle hath silenced all disputes in this kinde Rom. 9.20 21. Who art thou that replyest against God hath not the Potter power over the clay If we could suppose a Plant to speak Why was not I made a Bird or a Beast Why should not I have reason just so it is when vain man enters into contest with God Why should not I have grace as well as another Dispute not against Prerogative let not the clay syllogize with the Potter 2. I answer God may justly deny his grace to any wicked man for two reasons 1. Because once he had grace and lost it if a father give his son a stock to trade
with and the son breaks the father is not bound to set him up again God gave Adam a stock of grace to begin the world with Adam did break and make all his children Banquerupts God is not tyed to give him grace again 2. God may justly deny his grace to every wicked man because he is a despiser of grace he tramples this pearle under foot Prov. 1.7 Is God bound to give grace to them that despise it If a Kings pardon be rejected once he is not bound to tender it any more but I shall not launch forth any further into this 4. The cogency and necessity of grace it is most needful because it fits us for communion with God 2 Cor. 6.14 What communion hath light with darkness God can no more converse with an ungracious soul than a King can converse with a Swine it is by grace that we keep a constant intercourse with heaven 1. Let me with the greatest zeal and earnestness perswade Use 1 all who have souls to save Exhort to endeavour after grace this is the Unum Necessarium grace will be desirable at death it is as useful now and more seasonable to look after Prov. 4.7 With all thy getting get understanding Alexander being presented with a rich Cabinet of King Darius he reserved it to put Homers works in as being of great value The heart is a spiritual Cabinet into which the jewel of grace should be put we should desire grace above other things above the gifts of the Spirit nay above the comforts of the Spirit Comfort is sweet but grace is better than comfort bread is better than honey we may go to heaven without comfort not without grace it is grace makes us blessed in life and death I shall shew you twelve rare Excellencies in grace I shall set this fair Virgin of grace before you hoping that you will be tempted to fall in love with it Excellency 1 1. Grace hath a soul-quickning excellency in it Hebr. 10.38 The just shall live by faith Men void of grace are dead they have breath yet want life they are walking ghosts Eph. 2.1 The life of sin is the death of the soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sinner hath all the signs of one that is dead he hath no pulse the affections are the pulse of the soul his pulse doth not beat after God he hath no sense Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being past feeling Dead things have no beauty there 's no beauty in a dead flower dead things are not capable of priviledge the dead heir is not crowned but grace is the vital artery of the soul it doth not only irradiate but animate therefore it is called lumen vitae the light of life John 8.12 And believers are said to have their grave-cloaths pulled off and to be alive from the dead Rom. 6.13 By grace the soul is grafted into Christ the true Vine John 15.5 and is made not only living but lively 1 â—et 1.3 Grace puts forth a Divine Energy into the soul 2. Grace hath a soul-enriching excellency 1 Cor. 1. Excellency 2 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are enriched in all knowledge As the Sun enricheth the world with its golden beams so doth knowledge bespangle and enrich the mind * Vera divitiae non opes sunt sed virtutes Bern. Faith is an enriching grace Jam. 2.5 Rich in faith plus fulget fides quam aurum faith brings Christs riches into the soul it intitles to the promises the promises are full of heavenly riches Justification Adoption Glory Faith is the key that unlocks this Cabinet of the promises and empties out their treasure into the soul The riches of grace excell all other riches the merchandize of it is better than the merchandize of silver Prov. 3.14 1. These riches make a man wise wisdom is the best possession * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand other riches cannot make one wise A man may ditescere delirare he may have a full purse and an empty brain Many a rich heir though he lives till he be of age yet he never comes to years of discretion But these riches of grace have power to make a man wise Psal 111.10 The fear of the Lord is the beginning of wisdom The Saints are compared to wise Virgins Matth. 25. Grace makes a man wise to know Satans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his devices and subtilties 2 Cor. 2.11 It makes him wise to salvation 2 Tim. 3.15 Grace gives the Serpents eye in the Doves head 2. These spiritual riches sanctifie other riches Riches without grace are hurtful they are not divitiae but insidiae they are golden snares they are the bellows of pride the fuel of lust they set open hell gates for men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand they are unblest blessings but grace sanctifies our riches it corrects the poyson it takes away the curse it makes them beneficial to us riches shall be Certificates of Gods love wings to lift us up to Paradise Thus grace by a Divine Chymistry extracts heaven out of earth and gives us not only the venison but the blessing 3. Grace satisfies other riches cannot Eccles 5.10 Riches can no more fill the heart than a Triangle can fill a Circle but grace fills up every chink and hiatus of the soul it dilates the heart it ravisheth the affections with joy Rom. 15.13 which joy as Chrysostom saith is a foretaste of heaven Excellency 3 3. Grace hath a soul-adorning excellency it puts a beauty and lustre upon a person 1 Pet. 3.4 5. Whose adorning let it not be that outward adorning of plating the hair and of wearing of gold but let it be the hidden man of the heart even the ornament of a meek and quiet spirit which is in the sight of God of great price for after this manner in the old time the holy women also who trusted in God adorned themselves If a man hath Plate and Jewels Cloth of Gold Hangings of Arras these adorn the house not the man the glory of a man is grace * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaysost Prov. 4.9 She shall give to thine head an ornament of grace The graces are a Chain of pearle that adorns Christs Bride the heart inlaid and enamel'd with grace is like the Kings daughter all glorious within * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Psal 45.13 A gracious soul is the image of God curiously drawn with the Pensil of the Holy Ghost an heart beautified with grace is the Angels joy Luke 15.7 and is Gods lesser heaven Isa 57.15 Eph. 3.17 Reason doth not so far exceed sense as grace doth reason grace changeth corruption into perfection nothing so graceth a man as grace doth grace is the purest complexion of the soul for it makes it like God Grace is the flower of delight which Christ loves to smell to grace is to the soul as the eye to the body as the Sun to the
world as the Diamond to the Ring it doth bespangle and beautifie A soul decked with grace is as the Dove covered with silver wings and golden feathers Excellency 4 4. Grace hath a soul-cleansing excellency By nature we are defiled sin is an impure issue 't is a be filthying thing 2 Cor. 7.1 A sinners heart is so black that nothing but hell can pattern it but grace is lavacrum animae a spiritual lavor therefore it is called the washing of regeneration Tit. 3.5 The grace of Repentance cleanseth Maries tears as they washed Christs feet so they washed her heart faith hath a cleansing vertue Acts 15.9 Having purified their hearts by faith Grace layes the soul a whitening it takes out the Leopards spots and turns the Cypriss into an azure beauty Grace is of a Celestial nature though it doth not wholly remove sin it doth subdue it though it doth not keep sin out it keeps it under though sin in a gracious soul doth not dye perfectly yet it dies daily Grace makes the heart a spiritual Temple which hath this inscription upon it Holiness to the Lord. 5. Grace hath a soul-strengthning excellency it enables a Excellency 5 man to do that which exceeds the power of nature it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Grace teacheth to mortifie our sins to love our enemies to prefer the glory of Christ before our own lives Thus the three children by the power of grace marched in the face of death neither the sound of the Musick could allure them nor the heat of the Furnace affright them Dan. 3.17 They did bear up infracto animo prorsus chalybeo Grace is a Christians Armour of proof which doth more than any other Armour can it not only defends him but puts courage into him Tertullian calls Athanasius Adamas Ecclesiae an invincible Adamant * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. hom 3. grace makes a Christian not only bear suffering but glory in suffering Rom. 5.3 A soul steeled and animated with grace can tread upon the Lyon and Adder Psal 91.13 and with the Leviathan can laugh at the shaking of a Spear Job 41.29 Thus doth grace infuse an heroick spirit and derive strength into a man making him act above the Sphere of nature Excellency 6 6. Grace hath a soul-raising excellency it is a divine sparkle that ascends when the heart is divinely touch'd with the load-stone of the Spirit it is drawn up to God Prov. 15.24 The way of life is above to the wise Grace raiseth a man above others he lives in the altitudes while others creep on the earth and are almost buried in it a Christian by the wing of grace flies aloft the Saints mount up as Eagles Isa 40.31 A believer is a Citizen of heaven there he trades by faith grace shoots the heart above the world Psal 139.17 Phil. 3. ult Grace gives us conformity to Christ and communion with Christ 1 John 1.3 Our fellowship is with the Father and with his Son Jesus A man full of grace hath Christ in his heart and the world under his feet grace humbles yet elevates Excellency 7 7. Grace hath a perfuming excellency it makes us a sweet odour to God Hence grace is compared to those spices which are most odoriferous and fragrant Myrrhe Cinamon Frankincense Cant. 4.13 There is a double perfume that grace sends forth 1 It perfumes our names Hebr. 11.2 By faith the Elders obtained a good report Grace was the spice which perfumed their names How renowned was Abraham for his faith Moses for his meekness Phineas for his zeal what a fresh perfume do their names send forth to this day The very wicked cannot but see a splendent Majesty in the graces of the Saints and though with their tongues they revile grace yet with their hearts they reverence it Thus grace is aromatical it embalms the names of men a gracious person when he dies carries a good conscience with him and leaves a good name behinde him 2. Grace perfumes our duties Psal 141.2 Let my prayer be set forth before thee as incense Noahs sacrifice was a perfume Gen. 8.21 The Lord smell'd a sweet savour The sighs of a wicked man are an unsavoury breath his solemn sacrifice is dung Mal. 2.3 There is such a noisom stench comes from a sinners duties that God will not come near Amos 5.21 I will not smell in your solemn Assemblies Who can endure the smell of a dead Corps but grace gives a fragrancy and redolency to our holy things Heb. 11.4 By faith Abel offered a more excellent sacrifice than Cain God testifying of his gifts Abels sacrifice was better sented God smell'd a sweet savour of it for he testified of his gifts If it be asked what this testimony was God gave of Abels sacrifice Hierom saith Deus inflammavit God set his sacrifice on fire * 1 King 18.38 so from heaven testifying his acceptance of Abels offering and if grace doth so perfume you wear this flower not in your bosomes but your hearts 8. Grace hath a soul-ennobling excellency it doth ennoble Excellency 8 a man Grace makes us vessels of honour * Summa apud Deum nobilitas clarum esse virtutibus Hier. it sets us above Princes and Nobles Theodosius thought it more dignity to be Christs servant and wear his Livery laced with the silver graces of the Spirit than to be great and renowned in the world Isa 43.4 Since thou wert precious in my sight thou hast been honourable Sin doth debase a man Christ tells wicked men their Pedigree John 8.44 Ye are of your father the Divel They may put the cloven foot in their Scutchion an ungracious person is a vile person Nahum 1.14 I will make thy grave for thou art vile the Hebrew word for vile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be lightly esteemed There is nothing so vile but an ungracious man will do he is ductil and facil to any thing like wire which will be bent awry he will snare his conscience stain his credit run as a Lackey after the sinful injunctions of men but grace ennobles he who is divinely inspired as he is high-born 1 John 3.1 so he acts sutably to his birth he hates whatever is disingenuous and sordid The Saints are Called Kings and Priests for their dignity Rev. 1.6 and jewels for their value Mal. 3.17 Excellency 9 9. Grace hath a soul-securing excellency it brings safety along with it You all desire to be safe in dangerous times if sword or pestilence come if death peep in at your windows * Jer. 9.21 would you not now be safe nothing will secure you in times of danger but grace grace is the best life-guard it sets Christians out of Gun-shot and frees them from the power of hell and damnation Prov. 10.2 Righteousness delivers from death Do not righteous men dye yes but righteousness delivers from the sting of the first death and the fear of the second It was the
saying of one I am not afraid to dye but to be damned * Mori nen metuo damnari metuo But here 's a believers comfort the fire of Gods wrath can never kindle upon him grace is Gods own image stamp'd on the soul and he will not destroy his own image xerxes the Persian when he destroyed all the Temples in Greece he caused the Temple of Diana to be preserved for its beautiful structure that soul which hath the beauty of holiness shining in it shall be preserved for the glory of the structure God will not suffer his own Temple to be demolished Would you be secured in evil times get grace and fortifie this Garrison a good conscience is a Christians Fort-Royal Murus Aheneus esto Nil conscire sibi Davids enemies lay round about him yet saith he I laid me down and slept Psal 3.5 A good conscience can sleep in the mouth of a Cannon grace is a Christian Coat of Male which fears not the Arrow or Bullet True grace may be shot at but can never be shot thorow grace puts the soul into Christ and there it is safe as the Bee in the Hive as the Dove in the Ark. Rom. 8.1 There 's no condemnation to them in Christ Jesus 10. Grace hath an heart-establishing excellency Hebr. Excellency 10 13.9 It is a good thing that the heart be established with grace Before the infusion of grace the heart is like a Ship without a Ballast it wavers and tosseth being ready to overturn therefore a man void of grace is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-minded man Jam. 1.8 He acts for and against as if he had two souls he is unresolved to day of one minde to morrow of another to day he will hear a Preacher that is Orthodox to morrow one that is Heterodox he will be as the Times are and change his Religion as fast as the Camelion his colour Hearts unsanctified will be unsetled they will face about to the rising side they will follow not what is best but what is safest they are for that Religion not which hath the Word to guide it but the sword to back it this Seneca calls a minde that rolls up and down * Nusquam residentis animi volutatio Seneca and settles nowhere But grace doth consolidate and fix the heart Psal 57.7 My heart is fixed O God Hypocrites are like Meteors in the Aire David was a fixed star grace keeps the heart upright and the more sincere the more stedfast grace carries the heart to God as the center and there it rests Psal 116. Psal 7. A gracious heart cleaves to God and let whatever changes come the soul is setled as a Ship at Anchor 11. Grace hath a preparatory excellency in it it prepares Excellency 11 and fits for glory Glory is the highest peg of our felicity it transcends all our thoughts glory can have no Hyperbole * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Now grace tunes and fits the soul for glory 2 Pet. 1.3 Who hath called us to glory and vertue Vertue leads to glory First you cleanse the Vessel and then poure in the wine God doth first cleanse us by his grace and then poure in the wine of glory the silver link of grace draws the golden link of glory after it Indeed grace differs little from glory grace is glory in the bud and glory is grace in the flower In short glory is nothing else but grace commencing and taking its degrees Excellency 12 12. Grace hath anabiding excellency temporal things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season but grace hath eternity stamped upon it it is called durable riches Prov. 8.18 Other riches take wings and flie from us grace takes wings and flies with us to heaven Some tell us of falling away from grace I grant seeming grace may be lost a blazing Comet will spend and evaporate nay saving grace may fail in the degree it may suffer an eclipse it may lose all its sweet fruit of joy and peace but still there is sap in the Vine and the seed of God remains 1 John 3.4 Grace is a blossom of eternity * Grotia concutitur non excutitur Aug. it is called unctio manens 1 John 2.27 The anointing that abides colours laid in oyle are durable those hearts which are laid in oyle and have the anointing of God hold their colours and endure for ever Grace is compared to a river of the water of life John 7.38 This River can never he dried up for the Spirit of God is the spring that seeds it Grace is not like a Lease which soon expires so the Pelagians would make it to day a believer to morrow an unbeliever to day justified to morrow unjustified this would be like a Lease soon run out but God settles grace on the Saints as an inheritance and he will see that the entail shall never be cut off He who hath true grace can no more fall away than the Angels which are fixed stars in their heavenly orbs The Arguments to prove the perpetuation of grace are 1. Gods Election this I ground upon Rom. 8.29 30. Whom he did fore-know he also did predestinate Predestination is the grand cause of the Saints preservation God chooseth as well to salvation as to saith 2 Thes 2.13 What shall make Gods Election void 2. The Power of God 1 Pet. 1.5 We are kept by the power of God through faith to salvation I deny not but grace in it self may perish our grace is no better coyne than Adams but grace in Gods keeping cannot the Saints graces of themselves may break as glasses but these glasses in the hand of God shall never break 3. Gods Solemn Engagement the Lord hath passed it under hand and seal he hath given bond for the Saints perseverance Jer. 32 40. I will make an everlasting Covenant with them that I will not turn away from them and they shall not depart from me A believers Charter is confirmed under the broad Seal of heaven and if grace doth not endure to eternity it is either because God wants power to make good what he hath decreed or truth to make good what he hath promised either of which to assert were blasphemy Besides all this Jesus Christ our blessed High Priest who hath the golden plate on his fore-head appears in the Court and as he poured out blood on the Cross so he poures forth prayers in heaven for the Saints perseverance Hebr. 7.25 He ever liveth to make intercession for them And Christ is not only a Priest but a Son therefore likely to prevail and which puts the matter out of doubt what Christ prays for as he is man he hath power to give as he is God John 17.24 Father I will Father there he prays as man I will there he gives as God So that grace is an abiding thing Christians you may lose your friends your estates your lives but you shall never lose your grace Those who hold
animum but this is the work every good Christian must set upon the keeping of his heart Quest Quest. But if my heart be evil must I keep it Answ Answ No Cast away the evil of it and keep that which is good as when we candy fruit we pare off the skin cut out the core and rotten and preserve that which is best so do with thy heart what is evil in it cast away what is good preserve if thy heart be hard cast away the stone keep it soft if hypocritical cut out the rotten keep that which is sound separate between the precious and the vile The sin in thy heart throw away the grace keep and cherish in a word do with thy heart as they in the Parable did with the Fish Mat. 13.43 They gathered the good into vessels but cast the bad away This is the great Exhortation Heart-custody sinners look to your hearts let not your hearts be bewitched and stollen away with the pleasures of the world Hos 4.11 Whoredom and wine take away the heart many have drowned their hearts in wine Clemens Alexandrinus reports of a certain Fish that hath not an heart distinguished from the belly as other fishes but hath the heart in the belly an emblem of Epicures their heart is in their belly Quest Quest What is the holy frame and posture in which I should keep my heart Answ Answ Keep thy heart awake Cant. 5.2 My heart waketh Psal 108.2 I my self will awake early * Ut te ipsum serves non expergisceris Hor. though we have been sluggish yet now it is high time to awake out of sleep Rom. 13.11 Take heed of sleeping in ignorance impenitency security the heart is naturally asleep sin may be compared to sleep 1. A man that is asleep his senses are tyed up * Somnus est ligatio sensuum so a sinner whose heart is asleep in sin his spiritual senses are taken away he is not sensible of sin or wrath Eph. 4.19 He is going to hell but knows it not he laughs in his sleep 2. Though in sleep the senses are bound yet the fancy is let loose the man dreams he is at a Banquet Isa 29.8 So when the heart of a sinner is asleep in sin yet his fancy is quick he fancies that he is an heir of the promise that God loves him fancy is let loose 3. Sleep hinders from action he that is asleep cannot work so a sinner fallen asleep in sin cannot work out his salvation 4. A man asleep is in danger to be robbed his money or jewels may be taken away so while the sinner is asleep he may be robbed of his soul oh therefore keep thy heart awake let the judgement of God on sinners be as an alarum to awaken thee make that prayer of David Psal 13.3 Lighten mine eyes that I sleep not the sleep of death 2. Keep thy heart jealous towards others exercise charity towards thy self jealousie the better the heart is the more suspitious Satan hath a party within us the heart is not true to its self therefore it needs excubation and caution little did Hasael think what was in his heart 2 Kings 8.13 Had one come to Noah and said Noah Thou wilt be drunk shortly he would have been ready to have defied him there 's all sin seminally in the heart whether will not the heart run if we do not guard it it will run to Idolatry Atheisme Incest Be ever jealous jealousie breeds vigilancy and vigilancy safety let thy heart be ever in thy eye keep it in with the curben-bit of mortification 3. Keep thy heart serious take heed of a light heart Zeph. 3.11 His Prophets are light The heart of the wicked is vain and in this sense is said to be little worth Prov. 10.20 If you put a feather in the scale it weighs nothing so feathery is the heart of a sinner vanity swims on the top and deceit lies at bottom Christ saith of the Sparrows Are not two of them sold for a farthing Matth. 10.29 Thousands of the sinners thoughts are not worth a farthing a light heart is like a ship without a ballast it soon overturns a vain heart will be unstable light things are blown every way a flashy Christian is not broken for sin sin seldome lies heavy on a light heart keep the heart serious fix it upon God Psal 57.7 O God my heart is fixed Grace consolidates the heart and keeps it from floting in levity poize thy heart with the thoughts of hell and judgement 4. Keep thy heart humble 1 Pet. 5.5 That is the best frame of heart which fits a man for Gods presence the humble heart is the Valley where God delights to walk the house where he will take up his residence * In spirituali deficio fundamenâ—i locus ponitur in imo Hugo de Claustr anim l. 1. Isa 57. The humble heart doth sibi ipsi vilescere * Baâ—n it hath a low esteem of it self and an high esteem of others Phil. 4.3 The more humble the heart is the more fertil in grace those Meadows which lie low are the richest grounds Keep thy heart humble view thy own wants and others perfections the impostume of pride kills The Eagle lifts up the Tortoise into the Aire and then throws her down upon a rock and breaks her * Valer. Max. so the Divel lifts the heart up in pride and so destroys it 5. Keep thy heart sublime Col. 3.1 2. Seek those things which are above Keep down thy heart with the weight of humility yet mount it up with the wing of heavenly-mindedness when the heart is touched with the loadstone of the Spirit it ascends Thus you have seen the holy frame and posture the heart is to be kept in Quest Quest What means is to be used for the keeping of the heart 1. If you would keep your heart keep the Word in Answ 1 your heart Psal 119.11 Thy Word have I hid in my heart Rules for keeping the heart that I might not sin against thee The Word is a preservative and antidote to keep the heart from spiritual infection What are all the golden precepts in the Word of God but several receits for the keeping of the heart if a Mariner would keep his ship he must have his eye to the Star and the Compass the best way to keep our hearts is to sail by a Scripture-compass 2. If you would keep your heart have a care what Answ 2 company you keep incorporate your selves into the society of the Saints when the people of God are together they heat and quicken one another their counsels are seasonable their prayers helpful That ship is most likely to be preserved from Pirates which goes with a Convoy Christian Wouldst thou keep thy heart safe in thy voyage to heaven let the communion of Saints be thy Convoy take heed of coming near such as are irreligious they are infectious and will poyson thy
strength Gods Spirit breathed in keeps us in breath The sacred Anchor Titus 2. â—3 Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ A Christians happiness is in reversion it is yet behind a Saint in in this life is aeternitatis candidatus a candidate and expectant of heaven he hath little in hand but much in hope so saith the Text Looking for that blessed hope c. There is enough to mak us breathe after that hope if we look either Intra or Extra 1. Intra if we turn our eyes inward and behold â—ur sins This made Paul himself cry out O wretched man that I am Rom. 7.24 A Christian hath two men within him flesh and Spirit this may make him look for that blessed hope when he shall be disintangled of his sins and shall be as the Angels of God 2. If we look Extra if we cast our eyes abroad the world is but our sojourning-house it is a Stage whereon vanity and vexation act their part and the Scene seldom alters Depart this is not your rest Mich. 2.10 all which considered may make us look for that blessed hope and the glorious appearing of the great God and our Saviour In which words there is 1. The Act looking 2. The Object which is set down 1. Emphatically that blessed hope 2. Specifically the glorious appearing of the great God c. I begin with the first the Act looking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a threefold looking 1. A looking with desire as the servant looked for the year of Jubily and release Lev. 25.40 or as the Bride looks for the marriage day Now it is a time of absence from our Husband Christ therefore we are dressed in mourning and hang our Harps upon the Willows but how doth the Spouse desire the marriage day when the Nuptials shall be solemnized at that wedding the water shall be turned into wine How doth the pious soul cry out in an holy pang of desire usque quo how long Lord why is thy Chariot so long a coming why tarry the wheeles of thy Chariot it is the Vote of the whole Church Rev. 22.17 Come Lord Jesus come quickly 2. There is a looking with joy Rom. 5.2 We rejoyce in hope of the glory of God There is terror in a sinners looking it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful looking for of judgement Heb. 10.27 as a man indebt looks every hour when the Serjeant shall arrest him but the Saints is a joyful looking as a man looks for a friend or for one that is to pay him a great summe of money So Moses looked with joy to the recompence of reward Heb. 11.26 3. There is a looking with patience as a man casts his seed into the earth and looks with patience till the Crop spring up Jam. 7.5 Behold the Husbandman waiteth for the pretious fruit of the earth and hath long patience for it be ye also patient for the coming of the Lord draweth nigh So much for the Act looking 2. The Object that blessed hope where we are to consider 1. What hope is 2. What a Christian hopes for 1. What hope is I answer Hope is a Theological grace planted in the heart by the Spirit of God whereby a Christian is quickned to the expectation of those things which are held forth in the promise Rom. 8.25 If we hope for that we see not then do we with patience wait for it Aquinas descibes hope thus Spes est circa bonum arduum futurum possibile 1. Hope is circa bonum it looks at some good so it differs from fear fear looks at evil hope at good 2. Hope circa bonum futurum it looks at some good to come so it differs from joy joy is exercised about something present hope about something future So Clemens Alexandrinus defines hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hope is circa bonum arduum it looks at some good which is difficult to attain So hope differs from desire desire is weak and transient it is soon over hope is resolute and fixed it wrastles with difficulties and will not give over till it hath the thing hoped for 4. Hope is circa bonum possibile it looks at some good which is feasible and which there is possibility of obtaining So hope differs from despair despair looks on things with black spectacles and gives all for lost hope is like Cork to the Net which keeps the heart from sinking in despair Thus you have seen what hope is Here a Question may be moved how hope differs from Faith Answer These two graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Hope are so like that they have been taken one for the other there is such a near affinity between them that saith Luther it is hard to find a difference But though they are placed near together as the two wings of the Cherubims on the Mercy-seat yet they are not the same Indeed in some things Faith and Hope do agree both feed upon the Promise both help to support the soul in trouble Faith and Hope are like two bladdars put under a Christian which keep him from sinking in the waters of affliction both of these graces like cordial-water comfort the fainting soul There is joy in believing Rom. 15.13 Rejoycing in hope Rom. 5.2 Faith and Hope like those two golden Pipes Zach. 4.12 empty their golden Oyle of joy into a Christian but though in some things these two graces agree and are alike yet in some things they differ Faith and Hope differ 1. Ordine in order and priority Faith doth precede and go before hope it is the Mother grace Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ground if things hoped for Heb. 11.1 The Promises are precious they are like the Ark which had Manna laid up in it but we must first believe the things contained in the promise before we hope for them Therefore Hierom saith well * Spes est expectatio rerum quaâ— in fide hâ—bemus Faith lights the Lamp of Hope as the fire of the Altar lighted the Lamps of the Sanctuary Thus these graces differ in Priority Hope is the Daughter of Faith 2. They differ Naturâ in their nature and that two wayes 1. Hope only looks forward at things to come Faith looks backward aswell as forward it looks at things past as well as future Faith believes Christs Passion and Resurrection as well as his coming to glory 2. Hope looks at the excellency of the promise Faith looks at the certainty * Fides intuetur verbum rei spes vero rem verbi Alsted Hope reads over the writing of the promise Faith looks at the seal of the promise Titus 1.2 In hope of eternal life which God that cannot lye hath promised That which Hope looks at is eternal life that which Faith looks at is the infallibility of the promise God which cannot lye hath promised In a word Faith believes Hope waits
Experience worketh hope A Believer can bring in a Catalogue of experiences Psal 119.65 Thou hast dealt well with thy servant So can a Believer say God hath dealt well with him In several cases he hath had experiences of God when his sins and tentations have been strong God hath come in with Auxiliary Forces and his grace hath been sufficient When his heart hath been sinking under fears God hath boyed him up out of quicksands and lifted up his head out of deep waters Psal 3.3 Thou art O Lord my glory and the lifter up of my head When his heart hath been dead in duty the Spirit of God hath been sweetly tuning of his soul and now he makes melody in his heart to the Lord Ephes 5.19 A godly man hath many signal experiences of Gods favour to him and experience breeds hope So that a godly mans hope hath a foundation it is a well-built hope that hope must needs stand strong which stands with one foot upon a promise and with the other foot upon an experience But a wicked mans hope is tela aranea a Spiders Web he hath nothing to ground his hope upon his hope is an imposture a golden dream Isa 29.8 It is as when an hungry man dreameth and behold he eateth but he awaketh and his soul is empty The hope of a sinner is like a dying mans will that hath neither seal set to it or witnesses in the will he promiseth to bequeath such a Mannor and Lordship so many thousand pounds to such a one but the will being without seal and witnesses it is null and void in Law just such is the hope of a wicked man his hope promiseth him great matters that Christ is his and all the priviledges of heaven are his but alas it is a meer delusion of his false heart when things come to be examined he wants both seal and witnesses he wants the seal of the Word to confirm his Title and the witness of the Spirit Plurimi spe periclitantur * Aug. this is a sad thing for a man to go to hell with the hope of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eurip. 2. The Spider spins the web out of her own bowels she fetcheth all from her self The Bee fetcheth all from without the matter of her Comb and Honey the sucks from the flower The Spider fetcheth all from within her self A true Christian like the Bee fetcheth all from without he sucks from the sweet flower of Christs Righteousness Isa 45.24 In the Lord have I righteousness and strength But a wicked man like the Spider fetcheth all his hope from within â—he spins the thread of his hope out of himself his duties and moralities thus his hope is like the Spiders Web. 3. The Spiders Web is but weak the least blast shakes it the least touch breaks it Such is the sinners hope the least terror of Conscience shakes it Job 8.14 whose hope shall be cut off commonly before a wicked mans life is cut off his hope is cut off The godly man hope is a good hope it is solid and scriptural the other is a spiders Web. 4. A true hope is a Persevering hope Heb. 3.6 Whose house are we if we hold fast the confidence of hope firm unto the end True hope doth not faint it is not broken with affliction it is an Adamantine grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope makes us endure therefore it is compared to an Anchor which holds the ship in a storm and to an Helmet 1 Thes 5.8 The Helmet keeps off the blow of the sword or arrow from entring So hope as an helmet keeps off the stroke from a Christian that it shall not hurt or dismay him In time of publick calamities hope keeps the soul from sinking Joel 3.16 The Lord shall roar out of Sihon the heavens and earth shall shake but the Lord will be the hope of his people Though heaven and earth be ready to come together yet a Believers hope abides Sola spes in miseriis consolatur * Cicero A Believer doth never cast away his Anchor The Jews were prisoners in Babylon yet prisoners of hope Zach. 9.10 Turn to your strong hold ye prisoners of hope When a Christan is on his death-bed and all hope of life is taken away yet his hope in God is not taken away 3. What unspeakable comfort is this to a child of Use 3 God that upon a serious trial finds he hath a well-built hope * Solamen vitae mortalis est spes vitae immortalis Austin when Christ shall appear Consolation â—t will be a glorious appearing to a believer Credula vitam spes fovet A Christian is like a rich heir that hath great Lands in Reversion he hath much in hope Alexander having given away almost all he had in Greece and being asked what he had left for himself answered Hope his meaning was he had hope to conquer more Kingdoms as afterwards he did So if a Christians outward comforts were taken away and one should ask him what he had left he might say The Anchor of hope he hath a confident hope of those eternal Mansions which Jesus Christ is gone to prepare for him John 14.2 When Christ who is his life shall appear then shall he also appear with him in glory Col. 3.4 Oh what comfort is this how may this lighten and sweeten the crosse after the waters of Marah comes the wine of Paradise after a wet Spring a joyful Harvest Use 4 1. Be exhorted to chearfulness Rom. 5.2 We rejoyce in hope of the glory of God Exhort Timorâ— contristatur animum Branch 1 fear begets sorrow hope begets joy Spes non potest esse sine gaudio Divine hope saith Austin cannot be without some mixture of joy hath a Christian hopes of heaven and not rejoyce Prov. 10.28 The hope of the righteous shall be gladness Object Object But may some say It is long before we shall enter upon possession of heaven and hope deferred makes the heart sick Prov. 13.12 Answ Answ It is not long Rev. 22.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly and my reward is with me This glorious reward we hope for is quickly in faiths account faith makes things future present what hope saith shall be faith saith it is already Christs coming is at hand the bright morning Star begins to appear as a Perspective glass makes those things which are a good way off seem near to the eye So faith makes Christ and heaven and the day of recompence seem to be near it gives a kind of possession of them in this life Oh then Christians rejoyce turn your lamentations into Halelujahs it is but a while and you shall be made partakers of those blessed things you hope for think of the certainty of Christs appearing Behold I come and think of the celerity I come quickly 2. Maintain your hopes against all discouragements Branch 2 either of fear or tentation Christians let
I know saith St. Paul whom I have believed 2 Tim. 1.12 there was the applying blood to the Root of the tree and how fruitful was he in zeal love to Christ Heroical courage 2 Cor. 12.15 He that believes Christ dyed for him never thinks he can do or suffer enough for Christ When we read and pray now we do but water the Branches when we believe now we water the Root of the Tree and make it fruitfull 2. Apply the Promises Husbandmen have an art to comfort the spirits of the Root to make the tree bear better Apply the Promises these are for comforting the spirits of a Christian and then he puts forth fruit more vigorously It is an experiment in nature the Root of the Pine tree watered with wine doth cause it to flourish the Promises are as wine to water the Trees of Righteousness whereby they spread and augment more in grace Ever preserve the spirits of the tree if you would have it bear a pensive dejected soul is less fruitful but when through the Promises a Christians heart is cheared and comforted now he is enriched with pleasant fruits Camphire and Spiknard and Frankincense he is like a Tree laden with fruit 5. Another means to fruitfulness is humility The low grounds are most fruitful The Valleys are covered with Corn Psal 65.13 The humble heart is the fruitful heart It is observed in some Countreys as in France that the best and largest Grapes which they make their wine of grow upon the lower sort of Vines The largest and fairest Fruits of the Spirit grow in a lowly Christian 1 Pet. 5.5 God gives grace to the humble St. Paul calls himself the least of Saints yet he was the chief of the Apostles The Virgin Mary was low in her own eyes Luke 1.48 but this lowly Plant did bear that blessed Vine which brought the Fruit of salvation to the world 6. If you would be fruitful in grace be much in good conference Mal. 3.16 Then they that feared the Lord spake often one to another There is an observation some have concerning the Sympathy of Plants some plants will bear better near other trees than when they grow alone as is seen in the Myrtle and Olive This holds true in Divinity the trees of righteousness when they associate and grow near together thrive best in godlinesse The communion of Saints is an excellent means for fruitfulness Christians encrease one anothers knowledge strengthen one anothers Faith clear one anothers evidences When the Trees planted in Gods Orchard stand at a distance and grow strange one to another they are less fruitful 7. If you would be fruit-bearing trees be near the waters of the Sanctuary Jer. 17.8 He shall be like a tree planted by the waters and that spreadeth out the roots by the River her leaf shall be green nor shall it cease from yeilding fruit The Word preached will not only make us knowing Christians but growing Christians Ministers are compared to Clouds Isa 5.6 their Doctrine drops as the rain and makes the trees of God fruitful Those that sit under these silver drops the wind of the Spirit blowing are like that flock of sheep Cant. 2.4 whereof every one bears twins and none is barren among them I wonder not that they are barren trees and nigh unto cursing * Heb. 6.8 that are not under the droppings of the Sanctuary a Christian can no more be fruitful without Ordinances than a tree without showres 8. And lastly if you would fructifie apace go to God and desire him to make you fruitful God is call'd the Husband man John 15.1 and he hath an art above all other Husbandmen they can plant and prune trees but if they be dead they cannot make them bear God can make the barren tree bear he can put life into a dead tree Ephes 2.5 It is not Pauls planting but the Spirits watering must give the encrease Pray to God to make you fruitful though it be by affliction oftentimes God makes us grow in grace this way Hebr. 12.11 No chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness The bleeding Vine bears best It is an observation that the pulling off some of the blossoms of a tree makes the fruit fairer the reason is because the sap hath the less to nourish some Writers say they have known a tree by having too many blossoms hath blossomed it self dead The notion holds true in a Scriptural sence God by pulling off some of the blossoms of our outward comforts makes us bring forth fairer fruit some have so blossom'd in prosperity that they have blossom'd themselves into hell It is an ancient experiment that the planting of some tender trees near the West sun doth them hurt and parcheth the Fruit the Sun being so extream hot Too much prosperity like the West sun doth Christians much hurt and parcheth all good affection Jer. 22.21 Oh pray to God that he would make you fruitful though it be by bleeding Say as Luther Lord wound where thou wilt prune and cut me till I bleed so that I may have my Fruit unto holiness and my end everlasting life Rom. 6.22 The perfume of Love 1 Pet. 1.22 See that ye love one another with a pure heart fervently THE holy Scripture makes the love of the brethren the surest note of a man that shall go to heaven 1 Joh. 3.14 and I find Christ and his Apostles beating much upon this string of love as if this made the sweetest musick and harmony in Religion The consideration whereof hath put me upon this subject All the graces have their beauty but there are some that do more adorn and set off a Christian in the eye of the world like some of the Stars that shine brighter as humility and Charity These two graces like pretious Diamonds cast a sparkling lustre upon Religion I have designed to speak of the last of these at this time See that ye love one another with a pure heart fervently Love is a Grace alwayes needful therefore never out of season though too much out of use My Text like the River of Eden * Gen. 2.10 parts it self into four Heads 1. Here is a Commission or charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See that ye love 2. The Extent of this Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One another 3. The Manner of this Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a pure heart 4. The Degree of this love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervently 1. Love purely that is opposed to Hypocrisie Love must be with the heart it must not be a complement which is like a painted fire dissembled love is worse than hatred 2. Love fervently that is opposed to Neutrality love must flame forth it must not be as the smoaking flax but as a burning Lamp so much the Hebrew word for love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an ardent and zelous affection * Ardens vehemens
affectio no waters must quench it Doctr. Christians must love one another cordially and fervently Col. 3.14 Above all these things put on charity 1 Pet. 4.8 Above all things have fervent charity among your selves as if the Apostle had said whatever you neglect do not neglect this grace Hierom reports that when St. John was old he was fain to be led up into the Pulpit and there he repeated these words Little children love one another and then came down from the Pulpit Oh that this grace of love were engraven as in letters of gold upon our hearts by the finger of the Holy Ghost Here the question will be asked what love is I answer Love is a sweet and gracious affection whereby we wish the good of another and promote his welfare as our own Love is a sacred fire kindled in the heart by the Spirit like that fire which came from heaven 2 Chron. 7.1 I shall endeavour to preserve this fire in Christians hearts as the fire the Vestal Virgins kept in Rome that it may not go out There are several Arguments to enforce Love upon us 1. We must love virtute praecepti by vertue of Command Joh. 13.34 A new Commandement I give unto you that ye love one another Love is both a new Commandement and an old 'T is an old Commandement because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law written in the heart of man by the pen of nature as with the point of a Diamond And it is old because it is written in the ancient Statutes and Records Levit. 19.18 Thou shalt love thy neighbour as thy self I am the Lord and yet it is a new Commandement 1. Because newly purged from Pharisaical glosses before it was love thy neighbour but now it is love thy enemy Matth. 5.44 here is a new Comment upon an old Law 2. Love is said to be a new Commandement because of a new Edition it came out of the new mint of the Gospel and was pressed by a new example Joh. 13.34 As I have loved you so that it is not Arbitrary but a duty 't is a new Commandement and an old The second Argument enforcing love is the excellency of this grace it is a lovely grace * Color gratiae purpurcus ob scurior esset si nâ—n charitate vestiretur Ber. all the other graces seem to be Eclipsed unless love shine and sparckle forth in them Faith itself hath no beauty unless it work by love the tears of repentance are not pure unless they flow from the spring of love Love is the Jewel Christs Bride weares it is the Diamond in the ring of the graces love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls it This is the grace that seasons all our actions and makes them savoury love is aroma amp opo balsamum it is like musk among linnen which perfumes it So love makes all our Religious services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet Odour to God Ephes 5.2 Prayer is compared to incense Psal 141.2 Now incense if it be laid on the Altar and have no fire put to it doth not smell so sweet the incense of Prayer doth not cast such a fragrant smell unless kindled with this fire of love love is the badge and cognizance of a true Saint Joh. 13.35 By this shall all men know that ye are my Disciples if ye love me another not if ye work miracles but if ye love one another by this livery ye are known to belong to me St. Bernard calls love ros gratiae the sweet dew that distills from a Christian and refresheth all whom it drops upon love is the golden clasp that knits hearts it is opus signinum the cement that soders Christians together it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bond of perfectness Col. 3.14 if this bond be broken all falls to pieces Love is radix omnium bonorum it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law Rom. 13.10 * Omne praeceptum ad charitatum refertur Aug. All the duties of the first and second Table Piety toward God and Equity towards our neighbour are comprehended in this Thou shalt love O how sweetly doth the Apostle Paul descant and paraphrase upon this grace how doth he extoll it he plaies aswell the Oratour as the Divine how doth he delineate this grace of love how doth he pensil and draw it out to the life in all its beauty and spiritual embroidery That he may extoll this grace 1. First he doth it exclusive he shows that the most glorious things are nothing without it * Aug. Si desit charitas frustra habentur coetera â— Cor. 13.1 Though I speak with the tongues of men If a man could speak in so many Languages as Mithridates of whom it is said he understood 22. sundry Tongues if he had the golden mouth of Chrysostom if he could do with his Oratory as the Poets fain Orpheus did with his Harp move the very Rocks and stones yet without love it were nothing Nay saith the Apostle though I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the tongues of Angels and have not charity I am become as sounding brass or as a tinkling Cymbal Were it not a brave thing to have the eloquence of Angels yet this without love were but Cymbalum tinniens the tinkery of the Cymbal to love as Christians is better than to speak as Angels And though I understand all mysteries and all knowledge ver 2. If a mans head were a Library of all learning if he could know all that is knowable if he could with Solomon discourse from the Cedar in Lebanon even to the Hysop and hath not charity hoc aliquid nihil est all is nothing Knowledge without love makes a man no better than a Divel And though I have all faith so that I could remove Mountains Were it not admirable to have the Faith of Miracles to unhinge Mountains to cast out Divels to take up Serpents and drink poison and it should not hurt us Matth. 16.16 Yet if I have no charity I am nothing Nullius sum pretij I am of no account with God the Miracles of faith without the mystery of love profit nothing And though I bestow all my goods to feed the poor ver 3 Suppose I give away all my Estate in Almes yet without love it avails me nothing 't is like a Lamp without Oyle And though I give my body to be burned and have not love it is nothing the fire of Martyrdom avails not without the fire of Charity Let a man come to Church pray receive Sacraments yet if his heart burn in malice it is but going to hell in a more Saint-like manner O quam pulchra charitas Oh how precious a jewel saith Austin is love how rare a grace that if this be wanting all other â—hings though never so glorious are in vain 2. The Apostles sets forth this grace of love Positive by deciphering its nature and excellency 1. Charity is kind