Basil calls anger drunkennesse and Hierom saith there are more drunken with passion than with wine Seneca calls anger brevis insania a short fit of madnesse sometimes it suspends the use of reason in the best things we are coole enough in Religion we are all yce in contention all fire How unbeseeming is rash anger how doth it disguise and disfigure Homer saith of Agamemnon that when he did moderate his passion he resembled the gods he was like Jupiter in feature like Pallas in wisdom but when he was in his fury he was a very Tyger nothing of Jupiter did appear in him as Plato counselled the great Revellers and drinkers of his time that they should view themselves in a glasse when they were in their drunken humour and they would appear loathsome to themselves So let a man disguised with passion view himself in the glasse and sure he would ever after be out of love with himself Ora tument ira nigrescunt sanguine venae Ephes 4.26 27. Let not the Sun go down upon your wrath neither give place to the Divel Oh saith one he hath wrong'd me and I will never give place to him but better give place to him than to the Divel an hasty spirit is not a meek spirit Caution Caution Not but that we may in some cases be angry There is an holy anger that anger is without sin which is against sin meeknesse and zeal may stand together in matters of Religion a Christian must be cloathed with the spirit of Eliah and be full of the fury of the Lord Jer. 6.11 Christ was meek Mat. 11.29 yet zealous John 2.14 15. The zeal of Gods house did eat him up 2. Meekness is opposed to malice malice is the Divels picture John 8.44 Malice is mental murder 1 John 3.15 it unfits for duty How can such a man pray I have read of two men that lived in malice who being asked how they could say the Lords prayer one answered he thank'd God there were many good prayers besides The other answered when he said the Lords prayer he did leave out those words As we forgive them that trespass against us But Saint Austin brings in God replying Because thou dost not say my prayer therefore I will not hear thine * Quia tu non dicis meam ego non audiam tuam Were it not a sad judgement if all that a man did eat should turn to poyson to a malicious man all the holy Ordinances of God turn to poyson the table of the Lord is a snare he eats and drinks his own damnation a malicious spirit is not a meek spirit 3. Meekness is opposed to revenge malice is the scum of anger and revenge is malice boyling over malice is a vermin lives on blood revenge is Satans Nectar and Ambrosia * Nihil Diabolo gratius Luth. this is the savoury meat which the malicious man dresseth for the Divel the Scripture forbids revenge Rom. 12.19 Dearly Beloved avenge not your selves this is to take Gods office out of his hand who is called the God of recompences Jer. 51.56 and the God of vengeance Psal 94.1 This I urge against those who challenge one another to Duels indeed spiritual Duels are lawful it is good to fight with the Divel James 4.7 Resist the Divel 'T is good to Duel with a mans self the regenerate part against the carnal Blessed is he that seeks a revenge upon his lusts 2 Cor. 7.11 Yea what revenge but other Duels are unlawful Avenge not your selves The Turks though a barbarous people did in Ancient times burn such as went to Duel in their sides with hot coals of fire they who were in heat of revenge were punished sutably with fire Object But if I am thus meek and tame in bearing of injuries and incivilities I shall lose my credit it will be a stain to my reputation Answ 1. To pass by an injury without revenge is no Eclipse to a mans credit Solomon tells us it is the glory of a man to pass over a transgression Prov. 12.11 'T is more honour to bury an injury than revenge it and to slight it than to write it down †* Melius est injurias ignoscere quam vindicare The weakest creatures soonest turn head and sting upon every touch the Lyon a more Majestick creature is not easily provoked the Bramble tears the Oak and Cedar are more peaceable passion imports weakness a noble spirit over-looks an injury Answ 2. Suppose a mans credit should suffer an impair with those whose censure is not to be valued yet think which is worse shame or sin Wilt thou sin against God to save thy credit surely it is little wisdom for a man to adventure his blood that he may fetch back his Reputation and to run into hell to be counted valorous 1. Not but that a man may stand up in defence of himself Caution 1 when his life is endangered Some of the Anabaptists hold it unlawful to take up the sword upon any occasion though when they get the Power I would be loth to trust them their river-water often turning to blood but questionless a man may take up the sword for self-preservation else he comes under the breach of the sixth Commandment he is guilty of self-murder in taking up the sword he doth not so much seek anothers death as the safe-guard of his own life his intention is not to do hurt but prevent it self-defence is consistent with Christian meekness the Law of Nature and Religion justifie it that God who bids us put up our sword Matth. 26.51 yet will allow us a buckler in our own defence and he that will have us innocent as Doves not to offend others will have us wise as serpents in preserving our selves Caution 2 2. Though revenge be contrary to meekness yet not but that a Magistrate may revenge the quarrels of others indeed 't is not revenge in him but doing justice The Magistrate is Gods Lieutenant on earth God hath put the sword in his hand and he is not to bear the sword in vain he must be in terrorem for the punishment of evil doers 1 Pet. 2.14 Though a private person must not render to any man evil for evil Rom. 12.17 yet a Magistrate may the evil of punishment for the evil of offence this rendring of evil is good Private men must put their sword into the sheath but the Magistrate sins if he doth not draw it out As his sword must not surfeit through cruelty so neither must it rust through partiality Too much lenity in a Magistrate is not meekness but injustice for him to indulge offences and say with a gentle reproof as Eli 1 Sam. 2.23 24. Why do you such things nay my sons for it is no good report that I hear This is but to shave the head that deserves to be cut off such a Magistrate makes himself guilty 4. Meekness is opposed to evil-speaking Eph. 4.31 Let all evil-speaking be
put away Our words should be mild like the waters of Siloah which run softly 't is too usual for passionate spirits to break out into opprobrious language the tongues of many are fiered and it is the Divel lights the match therefore they are said in Scripture to be set on fire of hell James 3.6 Men have learned of the old Serpent to spit their venome one at another in disgraceful revilings Matth. 5.22 Whosoever shall say thou fool shall be in danger of hell-fire Under that word fool all vilifying termes are by our Saviour forbidden let us take heed of this it is hateful to God God is not in this fire but in the still small voice * 1 Kings 19.12 Object Object But did not the Apostle Paul call the Galatians fools Gal. 3.1 Answ Paul had an infallible spirit which we have not besides when Paul uttered those words it was not by way of reproach but reproof it was not to defame the Galatians but reclaime them not to vilifie them but to humble them Saint Paul was grieved to see them so soone fall into a relapse well might he say foolish Galatians in an holy zeal because they had suffered so much in the cause of Religion and now made a defection and fell off ver 4. Have ye suffered so many things in vaine but though Saint Paul guided by the Spirit of God did give this Epithite to the Galatians it is no warrant for us when any have wronged us to use disgraceful termes Meekness doth not vent it self in scurrility it doth not retaliate by railing Jude 9. Yet Michael the Arch-angel when contending with the Divel he disputed about the body of Moses durst not bring against him a railing accusation but said The Lord rebuke thee Some understand by Michael Christ but more truly it is meant of one of the chief of the Angels The contest or dispute between the Arch-angel and the Divel was about the body of Moses Some Divines say that when God did dispose of Moses his body he imploy'd the Arch-angel to inter him so secretly that his burying place might not be known 'T is likely if his dead body had been found the Israelites might have been ready in a preposterous zeal to have adored it The Divel opposeth the Arch-angel and contends about the dead body but the Arch-angel durst not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read it he could not endure to bring a railing accusation it seems the Divel provoked him with evil language would fain have extorted passion from him but the Arch-angel was mild and said only The Lord rebuke thee the Angel would not so much as rail against the Divel we may learn meeknesse of the Arch-angel 1 Pet. 3.9 Not rendring railing for railing Caution Not but that a Christian ought prudentially to clear himself from slanders When the Apostle Paul was charged to be mad he vindicates himself Acts 26.25 I am not mad most noble Festus Though a Christians retorts must not be vulnerating they may be vindicating Though he may not scandalize another yet he may apologize for himself There must be Christian prudence as well as Christian meeknesse it is not mildnesse but weaknesse to part with our integrity Job 27.6 To be silent when we are slanderously traduced is to make our selves appear guilty We must so affect meeknesse as not to lose the honour of innocence 't is lawful to be our own congratulators the fault lies only in this when we retort injuries with reproachful termes which is to pay a man back in the Divels coyne The second Branch of meeknesse is in forgiving of injuries Mark 11.25 and when ye stand praying forgive as if Christ had said It is to little purpose to pray unlesse you forgive a meek spirit is a forgiving spirit This is an Herculean work nothing doth more crosse the stream of corrupt nature men forget kindnesses but remember injuries * Scribit in marmore laesus I once heard of a woman that lived in malice and being requested by some of her neighbours when she lay on her death-bed to forgive she answered I cannot forgive though I go to hell this is cutting against the graine some can rather sacrifice their lives than their lusts but forgive we must and forgive as God forgives 1. Really God doth not make a show of forgivenesse and keeps our sins by him he blots out our debts Isa 43.25 God passeth an act of oblivion Jer. 31.34 he forgives and forgets So the meek spirt doth not only make a show of forgiving his neighbour but he doth it from the heart Mat. 18.35 2. Fully God forgives all our sins he doth not for fourscore write down fifty but he gives a general release Psal 103.3 who forgiveth all thy iniquities Thus a meek-spirited Christian forgives all injuries false hearts passe by some offences but retain others this is but half-forgiving Is this meeknesse Wouldst thou have God deal so with thee Wouldst thou have him forgive thee thy trespasses as thou forgivest others 3. God forgives often we are often peccant we run every day afresh upon the score but God often forgives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore he is said to multiply to pardon Isa 55.7 So a meek spirit doth reiterate and send one pardon after another Peter asks the question Matth. 18.21 Lord how oft shall my brother sin against me and I forgive him till seven times Christ answers him verse 22. I say not unthee until seven times but until seventy times seven 1. Such an affront hath been offered that flesh and Object 1 blood cannot put up Flesh and blood shall not inherit the Kingdom of God Answ 1 Cor. 15.50 Christians must walk Antipodes to themselves and with the sword of the Spirit fight against the lusts of the flesh Gal. 5.24 2. But if I forgive one injury I shall invite more 1. It argues a divellish nature to be worse for kindnesse Object 2 but suppose we should meet with such monsters yet Answ 1 it is our duty to be ready to forgive Col. 3.13 Shall we cease from doing good because others will not cease from being evil 2. I answer If the more thou forgivest injuries the Answ 2 more injuries thou meetest with this will make thy grace shine the more anothers vice wil be a greater demonstration of thy vertue often forgiving will adde the more to the weight of his sin and the weight of thy glory If any shall say to me I strive to excel in other graces but as for this grace of meeknesse bearing and forgiving of injuries I cannot arrive at it I desire in this to be excused What dost thou talk of other graces where there is one grace there is all * Virtutes sunt inter se connexae if meeknesse be wanting it is but a counterfeit chaine of grace thy faith is a fable thy repentance is a lye thy humility is hypocrisie And whereas thou sayst thou canst not forgive think of 1.
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
the nature of the Sun is light so Gods nature is love The three persons in the Trinity are all love 1. God the Father is love Joh. 3.16 God so loved the world that God should part with Christ out of his bosome the Son of his love and lay this jewel as it were to pawn for our salvation oh unparalleld love never was such love showed to the Angels 2. God the Son is love how did Christ love his Spouse when he died for her his sides drop'd blood his heart drop'd love such a vein of love was opened in him that our sins could not stench love was the wing on which Christ did fly into the Virgins womb Christ incarnate hre was love covered over with flesh and Christ on the Cross here was a book of love laid open before us to read in Per vulnera viscera 3. God the Holy Ghost is love his appearing in the likeness of a Dove show'd his nature the Dove saith Pliny is an amicable creature it is without gall what are all the motions of the Spirit but tenders of love what is the Zeal of the Spirit but the print of love why doth this blessed Spirit as a suitor come a woing to sinners but that they may know he is in love thus all the persons in the Trinity are love and the more we shine in the grace of Love the more we resemble the God of Love 6. Argument enforcing love is from the sweet Relations we stand in one to another we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Citizens Ephes 2.19 we all expect one heaven we shall shortly live together and shall we not love together we are souldiers of the same band 2 Tim. 2.3 ours must be the fight of faith not the fight of contention our strife must be who shall love most we are branches of the same Vine and shall we not be united we are stones of the same building and shall we not be cemented with love nay we are brethren Acts 7.26 Sirs ye are brethren why do ye wrong one to another Use 1. I might here take up a lamentation and steep my Use 1 words in tears to consider the decay I had almost said the funerals of this grace among Christians Terras Astraea reliquit the fire of brotherly love is almost ready to go out instead of the fire of love the wildfire of passion I have read of one Vitalis who hazarded his life to succour his distressed friend but sure such Vitales are dead in this age fratrum quoque gratia rara est The Text saith See that ye love one another but our times have made a bad Comment upon this Text how do Christians reproach censure maligne one another the Text saith love fervently but they hate fervently instead of the bond of love behold the apple of strife we live in the frigid zone the love of many waxeth cold Many live as if they had been born upon the Mountains of Bether the Mountains of division and as if they had been baptiz'd in the waters of Meribah the waters of strife Do the wicked unite nay do the Divels unite there was in one man a Legion which is according to Varro seven thousand six hundred twenty two shall there be more harmony among Divels than among Christians For these divisions of the godly there are great thoughts of heart Oh Christians turn your hot words into salt tears how do the enemies of Religion insult to see not only Christs Coat but his Body rent for these things let our eyes run down Consider the ill consequence where love is wanting the absence of this grace brings forth divisions and they are dangerous For 1. Divisions bring an opprobrium and scandal upon Religion they make the wayes of God evil spoken of as if Religion were the fomenter of envy and sedition Julian in his Invectives against the Christians said that they lived together as Tigers rending and tearing one another and shall we by our animosities and contentions make good Julians words this will make others affraid to embrace the Christian Faith There is a story in Epiphanius of Miletius and Peter Bishop of Alexandria both Confessors of the Orthodox Religion both condemned to suffer who being together in prison upon a small difference sell into so great a Schisme that they drew a partition between each other in the prison and would not hold communion in the same worship of Christ for which notwithstanding they both suffered which division grew scandalous and did more hurt than their persecution did good 2. Divisions advance Satans Kingdom The Divel hath no hope but in our discords * Nibil spei nisi per discordias Cornel. Tac. St. Chrysostom observes of the City of Corinth when many zealous converts were brought in Satan knew no better way to damme up the current of Religion than by throwing in a bone of contention and dividing them into parties one was for Paul and another for Apollo but few for Christ Use 2. Be Exhorted to cordial and fervent love See that Use 2 ye love one another Exhort Oh that this sweet spice might send forth its fragrant smell among Christians Oh that the Branch 1 Lord would rain down some of these silver showers of love upon the hearts of Christians which are for the most part like the Mountains of Gilboa which have none of this heavenly dew upon them They say of the stones of the Temple they were so closely cemented as if there had been but one stone in the Temple it were to be wished that the hearts of Christians were so sweetly cemented in love as if there were but one heart Let me commend this grace of amity and love to Christians under a double notion 1. As you are members of a body politick The whole nation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Political body now it should be with the body Politique as it is with the natural body all the members of the body have a sweet sympathy they all work for the good of the whole that there be no Schisme in the body 1 Cor. 12.25 So it should be in the body politique 2. You are membra Ecclesiae members of the Church of God you bear Christs Name you wear his Livery therefore you must be sodred together in affection It is a sad Omen and presage when the joynts of the same body shall be loosed and the knees shall smite one against another If yet men will live at variance nourishing a Viper in their bosoms I shall offer two things to their serious consideration 1. An uncharitable person is an unregenerate person Titus 3.3 We were sometimes disobedient serving divers lusts living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in malice and envy as if he had said Before grace came we were fill'd and ready to burst with this poyson of malice the Apostle describing a natural condition calls it the gall of bitterness Acts 8. He that lives in bitter strife is in the gall bitterness A
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
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
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
that could finde out a new pleasure but the comforts of the Spirit are satisfactory they recruit the heart Psal 94.19 Thy comforts delight my soul There is as much difference between heavenly comforts and earthly as between a banquet that is eaten and one that is painted on the wall 6. The comforts God gives his Mourners in this life are glorious comforts 1 Pet. 1.8 Joy full of glory 1. They are glorious because they are a prelibation and fore-taste of that joy which we shall have in a glorified estate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys These comforts are an handsel and earnest of glory they put us in heaven before our time Ephes 1.13 14. Ye were sealed with that holy Spirit which is an earnest of the inheritance the earnest is part of the sum behind so the comforts of the Spirit are the earnest the cluster of grapes at Eshcol * Num. 13.23 the first-fruits of the heavenly Canaan 2. The joyes of the Spirit are glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to other joyes which compared with these are inglorious and vile A carnal mans joy as it is aery and flashy so it is sordid he sucks nothing but dregs Amos 6.13 Ye rejoyce in a thing of naught A carnal spirit rejoyceth because he can say this house is his this estate is his but a gracious spirit rejoyceth because he can say this God is his Psal 48.14 For this God is our God for ever and ever The ground of a Christians joy is glorious he rejoyceth in that he is an heir of the promise the joy of a godly man is made up of that which is the Angels joy he triumphs in the light of Gods countenance his joy is that which is Christs own joy he rejoyceth in the mystical union which is begun here and consummate in heaven Thus the joy of the Saints is a joy full of glory 7. The comforts which God gives his Mourners are infinitely transporting and ravishing so delightful are they and amazing that they cause a jubilation which as some of the Learned speak is so great that it cannot be expressed * Jubiliatio dicitur cum cordis laetitia oris efficacia non expletur of all things joy is the most hard to be deciphered 't is called laetitia inenarrabilis joy unspeakable 1 Pet. 1.8 You may sooner taste honey then tell how sweet it is the most pathetical words can no more set forth the comforts of the Spirit then the most curious Pensil can draw the life and breath of a man the Angels cannot express the joyes they feel some have been so overwhelmed with the sweet raptures of joy that they have not been able to contain but as Moses have dyed * Plurimis mortem attulit gaudium ingens Gell. with a kiss from Gods mouth Thus have we seen the glass oft breaking with the strength of the liquor put into it 8. These comforts of the Spirit are powerful they are strong cordials so the Apostle phraseth it Hebr. 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong consolation Divine comfort 1. Strengthens for duty Nehem. 8.10 The joy of the Lord is your strength Joy whets and sharpens industry a man that is steeled and animated with the comforts of Gods Spirit goes with vigour and alacrity through the exercises of Religion he believes firmly he loves fervently he is carried full sail in duty the joy of the Lord is his strength 2. Divine comfort supports under affliction 1 Thes 1.6 Having received the Word in much affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with joy The wine of the Spirit can sweeten the waters of Marah * Amaritudines mundi dulces reddit Aug. They who are possessed of these heavenly comforts can gather grapes of thorns and fetch honey out of the Lyons carcass They are strong consolations indeed that can stand it out against the fiery tryal and turn the flame into a bed of Roses How powerful is that comfort which can make a Christian glory in tribulation Rom. 5.3 A believer is never so sad but he can rejoyce the Bird of Paradise can sing in Winter 2 Cor. 6.10 As sorrowing yet alwayes rejoycing Let sickness come the sense of pardon takes away the sense of pain The Inhabitant shall not say I am sick Isa 33.24 Let death come a Christian is above it O death where is thy sting 1 Cor. 15.55 At the end of the Rod a Christian tastes honey these are strong consolations 9. The comforts Gods Mourners have are heart-quieting comforts they cause a sweet acquiescence and rest in the soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ech. The heart of a Christian is in a kind of ataxy and discomposure like the Needle in the Compass it shakes and trembles till the Comforter comes Some creatures cannot live but in the Sun a Christian is even dead in the Nest unless he may have the Sun-light of Gods countenance Psal 143.7 Hide not thy face from me lest I be like them that go down into the pit Nothing but the breast will quiet the child 't is only the breast of consolation quiets the believer 10. The comforts of the Spirit are abiding comforts as they abound in us so they abide with us John 14.16 He shall give you another Comforter that he may abide with you for ever Worldly comforts are still upon the wing ready to flie they are like a land-flood or a flash of lightning Mart. Saepe fluunt imo sic quoque lapsa sinu All things here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the comforts with which God feeds his Mourners are immortal 2 Thes 2.16 Who hath loved us and hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting consolation Though a Christian hath not always a full beam of comfort yet he hath a dawning of it in his soul he hath still a ground of hope and a root of joy there is that within him which bears up his heart and which he would not on any terms part with Use Use Behold the Mourners priviledge he shall be comforted David who was the great Mourner of Israel was the sweet singer of Israel The weeping Dove shall be covered with the golden feathers of comfort O how rare and superlative are these comforts Quest But may not Gods Mourners want these comforts Answ Spiritual Mourners have a title to these comforts yet they may sometimes want them God is a free Agent he will have the timing of our comforts he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-freedom to do what he will The holy one of Israel will not be limited he will reserve his Prerogative to give or suspend comfort pro libitu and if we are awhile without comfort we must not quarrel with his dispensations for as the Mariner is not to wrangle with Providence because the wind blows out of the East when he desires it to blow out of the West nor is the Husbandman to murmure when God stops the bottles of heaven in
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
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
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
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
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
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
God to beautifie thee and the blood of God to redeem thee Christ was the Priest his Divine Nature the Altar his blood the sacrifice which he did offer up as an atonement for our souls Now reckon what a drop of Christs blood is worth and then tell me what a soul is worth 2. Satan doth value souls he knows their worth he saith as the King of Sodom did to Abraham Give me the persons and take the goods to thy self So saith Satan Give me the Persons He cares not how rich you are he doth not strive to take away your estates but your souls Give me the persons saith he take you the goods whence are all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his warlike stratagems his subtile snares but to catch souls Why doth this Lyon so roar but for his prey he envies the soul its happiness he layes the whole train of tentation to blow up the whole Fort-royal of the soul Why doth he lay such sutable baits he allures the ambitious man with a Crown the covetous man with a golden apple the sanguine man with beauty why doth he tempt to Dalilah's Lap but to keep you from Abrahams bosome Latet anguis in herba The Divel is angling for the precious soul to undo souls is his pride he glories in the damnation of souls it is next to victory to dye revenged If Sampson must dye it is some comfort that he shall make more dye with him if Satan that Lyon must be kept in his hellish Den it is all the heaven he expects to reach forth his paw pull others into the Den with him 2. Having shewed you the souls preciousness the next thing to be demonstrated is that the soul is more precious than a world 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world is made of a more impure lump Rudis indigestaque moles The world is of a courser make of an earthly extract the soul is heaven-born of a finer spinning of a more noble descent the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen calls it a great Book oâ— Volume wherein we read the Majesty and Wisdom of him that made it but the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of God Gen. 1. The soul is a studied piece when God made the world it was but fiat let it be and it was done but when he made the soul all the persons in the Trinity sate together at the Councel-table Gen. 1.26 Come let us make man in our own likeness The soul is a Glass wherein some Rayes of Divine Glory shine much of God is to be seen in it though this glass be cracked by the fall yet it shall one day be perfect we read of spirits of just men made perfect Hebr. 12.23 The soul since the fall of Adam may be compared to the Moon in its conjunction very much obscur'd by sin but when it is sanctified by the Spirit and translated from hence it shall be as the Moon in the full it shall shine forth in its perfect glory 1. If the soul be so precious see then what that Use 1 worship is that God doth expect and accept namely Inform. that which comes from the more noble part of the soul Branch 1 Psal 25.1 To thee O Lord do I lift up my soul David did not only lift up his voyce but his soul though God will have the eye and the knee the service of the body yet he complains of them that draw near with their lips when their hearts were far from him Isa 29.13 * Neque enim in Sacrificiis munera eorum sed corda intuebaâ—ur Deus Cypr. The soul is the jewel David did not only put his Lute and Viol in tune but his soul in tune to praise God Psal 103.1 Bless the Lord O my soul his affections joyning together in worship made up the consort The soul is both Altar Fire and Incense it is the Altar on which we offer up our prayers the Fire which kindles our prayers and the Incense which perfumes them Gods eye is chiefly upon the soul bring an hundred dishes to Table he will carve of none but this this is the savoury meat he loves He who is best will be served with the best when we give him the soul in a duty now we give him the flowre and the cream by an holy Chymistry we still out the spirits A soul inflamed in service is the cup of spiced wine and the juyce of the Pomgranate which the Spouse makes Christ to drink off * Cant. 8.2 without the worship of the soul all our Religion is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily exercise 1 Tim. 4.8 which profits nothing without the soul we give God but a carcass What are all the Papists Fastings Pennance Pilgrimages but going to hell in more pomp and state What are the Formalists prayers which do even cool between his lips but a dead devotion It is not sacrifice but sacriledge he robs God of that which he hath a right to his soul Branch 2 2. If the soul be so precious then of what precious account should Ordinances and Ministers be 1. Ordinances they are the golden ladder by which the soul climbs up to heaven they are conduits of the water of life O how precious should these be to us they that are against Ordinances are against being saved 2. Of how precious account should Ministers be whose very work is to save souls their feet should be beautiful 1. Their labours should be precious they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1 They labour with God and they labour for your souls all their sweat their tears their prayers are for you they woe for your souls and oftentimes spend their lives in the suit 2. Their liberties should be precious Constantine was a great honourer of the Minstry if indeed you see any of them who are of this holy and honourable function like that drug the Physitians speak of which is hot in the mouth but cold in operation if you see them either idle or ravenous if they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the Word rightly and live uprightly censure and spare not God forbid I should open my mouth for such In the Law the lips of the Leper were to be covered that Minister who is by office an Angel but by his life a Leper ought to have his lips covered he deserves silencing A good Preacher but a bad liver is like a Physitian that hath the plague though his advice and receits which he gives may be good yet his plague infects the Patient so though Ministers may have good words and give good receits in the Pulpit yet the plague of their lives infects their people If you finde a Hophni and Phineas among the sons of Levi whose unholy carriage makes the offering of God to be abhorred you will save God a labour in ejecting them but be sure you distinguish between the precious and the vile
healed because they do not look out Answ 3 after a Physitian If they have any bodily distemper upon them they presently send to the Physitian their souls are sick but mind not their Physitian Christ John 5.40 Ye will not come unto me that ye may have life Christ takes it as an undervaluing of him that we will not send to him some send for Christ when it is too late when other Physitians have given them over and there is no hope of life then they cry to Christ to save them but Christ refuseth such Patients as make use of him only for a shift Thou that scornest Christ in time of health Christ may despise thee in the time of sickness * Medicum spernens sanari nequit Bern. Answ 4 4. All are not healed because they would be self-healers they would make their duties their saviours the Papists would be their own Physitians their daily sacrifice of the Mass is a blasphemy against Christs Priestly Office but Christ will have the honour of the cure or he will never heal us not our tears but his blood saves Answ 5 5. All are not healed because they do not take the physick which Christ prescribes them they would be cured but they are loth to put themselves into a course of physick Christ prescribes them to drink the bitter potion of Repentance and to take the pill of Mortification but they cannot endure this they had rather dye than take physick if the Patient refuseth to take the Receits the Physitian prescribes no wonder he is not healed Christians you have had many Recipes to take have you taken them ask conscience There are many hearers of the Word do like foolish Patients who send to the Doctor for Physick but when they have it they let the physick stand by in the glass but do not take it it is probable you have not taken the Receits which the Gospel prescribes because the Word hath no operation on your hearts you are as proud as earthly as malicious as ever Answ 6 6. All are not healed because they have not confidence in their Physitian it is observable when Christ came to work any cure he first put this question Believe ye that I am able to do this Matth. 9.28 This undoes many oh saith the sinner There 's no mercy for me Christ cannot heal me Take heed thy unbelief is worse than all thy other diseases Did not Christ pray for them that crucified him FATHER FORGIVE THEM Some of those were saved that had an hand in shedding his blood * Acts 2.36 37 Why then dost thou say Christ cannot heal thee unbelief dishonours Christ it hinders from a cure it closeth the Orifice of Christs wounds it stauncheth his blood Matth. 15.58 Millions dye of their disease because they do not believe in their Physitian 5. The fifth and last particular is That Christ is the best Physitian That I may set forth the praise and honour of Jesus Christ I shall shew you wherein he excels all other Physitians no Physitian like Christ 1. He is the most skilful Physitian he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no disease too hard for him Psal 103.3 Who healeth all thy diseases The Pool of Bethesda might be an emblem of Christs blood John 5.4 Whosoever first after the troubling of the water step'd in was made whole of whatsoever disease he had There are certain diseases Physitians cannot cure as a consumption in the lungs some kinde of obstructions and gangrenes Non est in medico semper relevetur ut ager Some diseases are opprobria medicorum the reproaches of Physitians * Rhetor non semper suadebit nec Iatros sanabit but there 's no immedicabile vulnus no disease can pose Christs skill he can cure the gangrene of sin when it is come to the heart he healed Mary Magdalen an unchaste sinner he healed Paul who breathed out persecution against the Church insomuch that Paul stands and wonders at the cure 1 Tim. 1.13 But I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was bemercied Christ heals head-distempers and heart-distempers which may keep poor trembling souls from despair O saith the sinner never was any so diseased as I but look up to thy Physitian Christ who hath healing under his wings he can melt an heart of stone and wash away black sins in the crimson of his blood there are no desperate cases with Christ * Omnipotenti nihil insanabile Aug. he hath those salves oyles balsomes which can cure the worst disease Indeed there is one disease which Christ doth not heal namely the sin against the Holy Ghost this is called a sin unto death if we knew any who had sinned this sin we were to shut them out of our prayer There is a sin unto death I do not say that he shall pray for it 1 John 5.16 There 's no healing for this disease not but that Christ could cure this but the sinner will not be cured The King could pardon a Traytor but if he will have no pardon he must dye The sin against the Holy Ghost is unpardonable because the sinner will have no pardon he scorns Christs blood despights his Spirit therefore his sin hath no sacrifice Hebr. 10.26 29. 2. Christ is the best Physitian because he cures the better part the soul * Christus medicus animarum Aug. other Physitians can cure the Liver or Splene Christ cures the heart they can cure the blood when it is tainted Christ cures the conscience when it is defiled Hebr. 9.14 How much more shall the blood of Christ purge your conscience from dead works Galen and Hippocrates might cure the stone in the Kidneys but Christ cures the stone in the heart he is the best Physitian which cures the more excellent part The soul is immortal angelical man was made in the Image of God Gen. 1.27 Not in regard of his body but his soul Now if the soul be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so divine and noble then the cure of the soul doth far exceed the cure of the body 3. Christ is the best Physitian for he causeth us to feel our disease The disease of sin though it be most damnable yet least discernable many a man is sin-sick but the Divel hath given him such stupifying physick that he sleeps the sleep of death and all the thunders of the Word cannot awaken him but the Lord Jesus this blessed Physitian awakes the soul out of its lethargy and then it is in an hopeful way of recovery The saylor was never so near a cure as when he cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sirs What must I do to be saved Acts 16.30 4. Christ shews more love to his Patients than any Physitian besides which appears five wayes 1. In that long journey he took from heaven to earth 2. In that he comes to his Patients without sending for The sick send to their Physitians and use many entreaties here the Physitian comes
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
confesseth of himself that before his conversion he had many thoughts tending to despair he imagined that he should never get the mastery of some of his corruptions the thoughts of impossibility cut the sinews of all endeavour * Desperaree â— in infernum descendere Isidor God hath encouraged us to run not only by promising rewards when we win but by promising strength to enable us to run hath not he said he will put his Spirit within us Ezek. 36. and then afflante spiritu we can run and not be weary * Isa 40 uâ—t how many hath Satan disheartned through despair sure saith the diffident soul I may run but I shall never so run as to obtain Jer. 2.25 Thou saidâ—st There 's no hope So saith the despairer I had as good go on in my sins as good keep the old road there 's no hope all succours of mercy are cut off this is a dangerous Praecepice despaire takes a man off his leggs and then how can he run Despair is heluo animarum the great devourer of souls he that is under the power of this sinne disputes himself into hell 4. Take heed that company doth not stay you by the way if a man should be running a race and he should have a friend as he is running come and take him by the hand and desire to speak with him this might make him lose the race So stands the case here many will be ready to meet with us and stop us in our race to heaven what need you will they say set out so soon what need you run so fast stay and bathe your selves a while in the luscious delights of the world thus have many been stop'd in the middle of their race and lost the prize to him that would hinder us in our race we must say with an holy indignation as Christ Get thee behind me Satan Matth. 4.10 2. You must use all means to help you in the heavenly Race as 1. Run the right race the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race set before us Hebr. 12.1 that is the race chal'kd out in the Word of God the race of self-denial and sanctity 'T is not any race but the race set before us that we must run which confutes that opinion that a man must be saved in any Religion 2. Fit your selves for the heavenly race as 1. Diet your selves the Racers in Ancient times saith Ireneus did diet themselves they would not eat of any gross meat nor yet a full meale that they might be the more prepared for the race thus must Christians diet themselves by sobriety and mortification that they may by a well ordering of themselves be the fitter to run the race which is set before them St. Paul did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beat down his body 1 Cor. 9.27 that he might be the fitter for his race 2. Strip your selves for the race the runner in a race useth to strip himself of all about him and wear only a white garment that he might be light and nimble So should Christians do strip themselves of all conceits of merit and only wear the white garment of Christs Righteousness 3. Begin the race betimes Eccles 12.1 Direction Remember thy Creatour in the dayes of thy youth Young ones think they may set upon the race too soon can a man be good too soon can he run the race of repentance too soon but suppose he might yet it is better to repent a year too soon that an houre too late Esaus tears as well as his Venison came too late Gen. 27.33 34. David would seek after God early Psal 36.1 Austin in his confessions complains of himself that he knew God no sooner * Sero nimis te amâ—vi Domiâ— they will hardly be able to run the heavenly race who have old age and old sins upon them 4. Run the path-way not the road-way hell-road is full of travellers most go wrong Exod. 23.2 Thou shalt not follow a multitude to do evil the multitude doth not consider what is best but what is safest our Saviour hath told us narrow is the way which leadeth unto life Mat. 7.14 run in the narrow way of self-denial and mortification 5. Resolve to hold on in the race notwithstanding dangers and difficulties A good Christian must be steeled with courage and fired with zeal 't is probable there will be thorns in the way of our race and flint-stones therefore we had need be well shod 1. We must be shod with the Gospel of peace Ephes 6.15 he whose heart is fil'd with that peace the Gospel brings will be able to run over the hardest piece of Religion with ease 2. We must be shod with patience Heb. 12.1 Let us run with patience the race Patience bears up the heart of a Christian and keeps him from tyring in the race if this shoo be off we shall soon halt and give over running 6. Christians in their race must keep their eye still upon the mark The Grecians had their white line drawn at the end of their race which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Racers eye was still upon it The looking upon the prize quickens Christians in their race St. Paul looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the mark Phil. 3.14 as Archers look at the white Racers at the prize And Moses Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looked to the recompence of reward he looked with one eye at Gods glory and with the other eye at the Garland or Prize 7. O run with delight Psal 119.47 I will delight my self in thy Commandements Oyle supples the joynts and makes them agil and nimble The oyle of gladness makes Christians lively and fit to runne the heavenly Race The joy of the Lord is your strength Nehem. 8.10 8. Run in the strength of Christ do not think you can of your selves win the race the Arminians talk of Free-will but it is not of him that willeth nor of him that runneth Rom. 9.16 by nature we are blind and lame therefore unfit to run a race we run fastest when Christ takes us by the hand 9. If you would run so as to obtain be often in the exercise of grace is it not enough to have grace in the habit but in the exercise Such as run the heavenly race must not only be living but lively they must have a flourishing faith a flaming love What is the meaning of the Loines girt and the Lamps burning Luke 12.35 but grace in its activity without this there can be no speed in the heavenly race If you would run hard pray hard Prayer helps us on in the race Luther was a man of Prayer Pray over that Prayer Cant. 1 4. Draw me we will run after thee Pray that you may not mistake your way through Error nor stumble in it through offences In a word Let us pray for the Holy Spirit which doth animate us in the race and carry us above our own
Faith shows a Christian the land of promise Hope sails thither with patience Thus you see how Faith and Hope differ but these Twins must not be parted Faith strengthens Hope and Hope comforts Faith as Elm supports the Vine and the Vine loads the Elm with its fruit Faith is the Cable and Hope the Anchor and both these help to keep the soule steady that it doth not dash upon Shelves or sink in the Quick-sands Thus much for the first what hope is 2. What a Christian hopes for This is set down 1. Emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That blessed hope Hope here is put by a Metonymie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things hoped for That blessed hope is the hope of blessedness A Christians hope is not in this life then he were in the Forlone-hope here is nothing to be hoped for but viciscitudes all the world rings changes but looking for that blessed hope This is the difference between the Seamans Anchor and the Believers Anchor The Seaman casts his Anchor downwards the Believer casts his Anchor upwards in heaven looking for that blessed hope The Believer is a rich heir Hebr. 6.17 and he waits till the Crown-royal shall be set upon his head According to our Common Law there are two sorts of Free-holds There is a Free-hold in Deed and a Free-hold in Law a Free-hold in Deed is when a man hath made an entrance upon Lands and Tenements and is actually seized of them but a Free-hold in Law is when a man hath right to Lands but hath not yet made actual entrance upon them Heaven is a Believers Free-hold in Law he hath a right to it it is promised by the Father it is purchased by the Son it is assured him by the Holy Ghost but he hath not the Free-hold in Deed but waits Gods leasure and looks for that blessed hope till the time comes that he shall actually enter upon possession of the inheritance 2. The Object of a Christian hope is set down Specifically The glorious appearing of the great God and our Saviour Christ Where by the way the Deity and Godhead of Christ is strongly proved from hence against the Arrians as Hierom and Chrysostom well observe The Apostle shows who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this great God is it is saith he our Saviour Jesus Christ but that only in transitu To speak then of the Object of a Christians hope set down here Specifically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glorious appearing of the great God and our Saviour There is a threefold Epiphany or appearing of Christ 1. There is an appearing of Christ to us as when he was Incarnate Isa 9.6 To us a Child is born This was a happy appearing when this morning Star appeared then salvation appeared to mankind when Christ took flesh he did marry our humane nature to the divine nature The Virgins womb was the place consecrated for the tying that knot Great is this Mystery God manifest in the flesh 1 Tim. 3.16 'T is such an aenigma as the Angels adore 1 Pet 1.12 God said the man is become as one of us Gen. 3.22 but now we may say God himself is become as one of us he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the likeness of men Phil. 2.7 This was Christs first appearing 2. There is an appearing of Christ in us that is when he appears in our hearts which is called a forming of Christ in us Gal. 4.19 Christ is said to appear in us when by the operation of his grace he transforms him into his own image In the Incarnation Christ made himself like to to us by Sanctification he makes us like to him holy as he is holy and this is a comfortable appearing What are we better for Christs appearing in our flesh unless he appear in our hearts what are we the better for a Christ without us unless we have a Christ within us Col. 1.27 Christ in you the hope of glory 3. There is an appearing of Christ for us and that two wayes 1. Christ appears for us as an Advocate Hebr. 9.24 He is entred into heaven there to-appear in the presence of God for us 'T is a Metaphor borrowed from our Law-Courts where the Atturney pleads for the Client so Christ pleads as an Advocate for the Saints Satan is the accuser but Christ is the Advocate he answers all bills of Indictment brought in and he appears saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of God for us the High Priests under the Law appeared before the Ark and the Mercy-seat which was but a Type of Gods presence but Christ appears in the very presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the face of God he spreads his merits before his Father and in the vertue of his bloody sufferings pleads for mercy and if Christ appear for us in heaven shall not we appear for him upon earth 2. Christ appears for the Saints as a Judge and this appearing is meant in the Text looking for the glorious appearing of the great God and our Saviour Christs first appearing in the flesh was dark and obscure his beauty was vail'd over Isa 53.2 all that saw the Man did not see the Mesiah But his second appearing as our Judge will be a glorious appearing like the Sun breaking out of a Cloud * Tunc ejus sâ—lgor Majestas omnibus innâ—rescet Esti it will be a glorious appearing both in respect of Christ and the Saints 1. In respect of Christ himself and that thee manner of wayes 1. His Person will be glorious That light which shone upon Saint Paul surpassing the glory of the Sun Acts 26.13 was but a part of Christs beauty as a sparkle of the Sun of Righteousness what will it be when he shall appear in all his Spiritual embroidery 2. His throne will be glorious he shall sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the throne of his glory Matth. 25. he shall have his Chair of State set him more rich than Ivory or Pearl a Throne most sublime and magnificent 3. His attendants shall be glorious Matth. 25.31 When the Son of man shall come in his glory and all the holy Angels with him The Angels are the Courtiers of heaven they are compared to lightning Matth. 28.3 in regard of their sparkling lustre and these glorious sublimated spirits shall be Christi satellitium part of Christs Train and Retinue accompanying him to his Throne thus it will be a glorious appearing in regard of Christ 2. It will be a glorious appearing in regard of the Saints Christ will appear to do three things 1. Christ as a Judge will appear to acquit his people and that is by pronouncing the sentence Come ye blessed of my Father The debt-book shall be crossed in the blood of the Lamb. 2. Christ as a Judge will appear to vindicate his people The names of the godly many times lie buried in reproach but at that day they shall as
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