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
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
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
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
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
Therefore I answer 1. In time of desertion God leaves in his children a seed of comfort 1 John 3.9 his seed remaineth in him Answ 1 This seed of God is a seed of comfort Though Gods children in desertion want the seale of the Spirit yet they have the Unction of the Spirit 1 John 2.27 Though they want the Sun yet they have a day-star in their hearts as the tree in winter though it hath lost its leaves and fruit yet there is sap in the root So in the winter of desertion there is the sap of grace in the root of the heart as it is with the Sun masking it self with a cloud when it denies light to the earth yet it gives forth its influence so though Gods dear adopted ones may lose the light of his countenance yet they have the influence of his grace Quest What grace appears in the time of desertion Ans 1. An high prizing of Gods ove If God should say to the deserted soul what wilt thou and it shall be granted to half of the Kingdom he would reply Lord that I might see thee as I was wont in the Sanctuary That I may have one golden beam of thy love the deserted soul slights all other things in comparison it is not gardens or orchards or the most delicious Objects that can give him contentment they are like musick to a sad heart he desires as Absalom to see the Kings face 2. A lamenting after the Lord. 'T is the saddest day with him when the Sun of righteousnesse is eclipsed a child of God can better bear the worlds stroak than Gods absence he is even melted into tears the clouds of desertion produce spiritual rain and whence is this weeping but from love 3. Willingnesse to suffer any thing so he may have a sight of God A child of God could be content with Simon of Cyrene to carry the Crosse if he were sure Christ were upon it he could willingly die if with Simeon he might die with Christ in his armes Behold here the seed of God in a believer the work of sanctification when he wants the wine of consolation Answ 2 Answ 2. I answer God hath a design of mercy in hiding his face from his adopted ones First it is for the trial of grace and there are two graces brought to trial in time of desertion 1. Faith 1. When we can believe against sence and feeling when we want an experience yet can trust to a ptomise when we have not the kisses of Gods mouth yet can cleave to the word of his mouth this is faith indeed here is the sparkling of the Diamond 2. Love When God smiles upon us it is not much to love him but when he seems to put us away in anger * Psal 27.9 now to love him and be as the Lime the more water is thrown upon it the hotter it burns this is love indeed That love sure is strong as death * Cant. 8.6 which the waters of desertion cannot quench Secondly It is for the exercise of grace we are all for comfort if it might be put to our choice we would be ever upon Mount Tabor looking into Canaan we are loth to be in trials agonies desertions as if God could not love us except he had us in his armes 'T is hard to lie long in the lap of spiritual joy and not fall asleep Too much Sun-shine causeth a drought in our graces oftentimes when God lets down comfort into the heart we begin to let down care As it is with Musitians before they have money they will play you many a sweet lesson but as soon as you throw them down money they are gone you hear no more of them Before joy and assurance O the sweet musick of prayer and repentance but when God throws down the comforts of his Spirit we either leave off duty or at least slacken the strings of our Viol and grow remisse in it Thou art taken with the money but God is taken with the musick Grace is better than comfort Rachel is more fair but Leah is more fruitful Comfort is fair to look on but grace hath the fruitful womb now the only way to exercise grace and make it more vigorous and lively is sometimes to walk in darknesse and have no light Isa 50.10 Faith is a star that shines brightest in the night of desertion I said I am cast out of thy sight yet will I look again toward thy holy Temple Jonah 2.4 Grace usually puts forth its most heroical acts at such a time 3. I answer God may forsake his children in regard Answ 3 of Vision but not in regard of Union Thus it was with Jesus Christ when he cryed out my God my God There was not a separation of the Union between him and his Father only a suspension of the Vision * Non suit divulsio unionis sed tantum suspensio visionis Gods love through the interposition of our sins may be darkned and eclipsed but still he is a Father The Sun may be hid in a cloud but it is not out of the firmament The Promises in time of desertion may be as it were sequestred we have not that comfort from them as formerly but still the believers title holds good in Law Answ 4 4. I answer when God hides his face from his child his heart may be towards him as Joseph when he spake roughly to his brethren and made them believe he would take them for Spies still his heart was towards them and he was as full of love as ever he could hold he was faine to go aside and weep So God is full of love to his children even when he seems to look strange And as Moses his Mother when she put her child into the ark of bulrushes and went away a little from it yet still her eye was toward it the babe wept I and the mother wept too So God when he goes aside as if he had forsaken his children yet he is full of sympathy and love towards them God may change his countenance but not break his covenant It is onething for God to desert another thing to disinherit Hosea 8.11 How shall I give thee up O Ephraim c. 'T is a Metaphor taken from a father going to disinherit his son and while he is setting his hand to the Deed his bowels begin to melt and to yearn over him and he thinks thus within himself Though he be a prodigal child yet he is a child I will not cut off the entail So saith God How shall I give thee up though Ephraim hath been a rebellious son yet he is a son I will not disinherit him Gods thoughts may be full of love when there is a vail upon his face the Lord may change his dispensation towards his children but not his disposition he may have the look of an enemy but the heart of a Father So that the beliver may say I am adopted and let God do what
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
all our burdens to supply all our wants there can be no defect in that which is infinite Use 1 Use 1. Information And it hath six Branches Inform. Branch 1 1. It shews us the glorious fulness of Jesus Christ He is all in all Christ is a Panoply a Magazin and Store-house of all spiritual riches you may go with the Bee from flowre to flowre and suck here and there a little sweetness but you will never have enough till you come to Christ for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in all Now in particular Christ is all in six Respects 1. Christ is all in regard of righteousness 1 Cor. 1.30 He is made to us righteousness The Robe of innocency like the vail of the Temple is rent asunder ours is a ragged righteousness Isa 64.6 Our righteousnesses are as filthy rags As under rags the naked body is seen so under the rags of our righteousness the body of death is seen we can defile our duties but they cannot justifie us but Christ is all in regard of righteousness Rom. 10.4 Christ is the end of the Law for righteousness to them that believe * Domine Jesu ego sum peccatum tuum tu es justitia mea Luth. That is through Christ we are as righteous as if we had satisfied the Law in our own persons Jacob got the blessing in the garment of his elder brother so in the garment of Christ our elder brother we obtain the blessing Christs righteousness is a coat woven without seam 2 Cor. 5. ult We are made the righteousness of God in him 2. Christ is all in regard of Sanctification 1 Cor. 1.30 He is made to us Sanctification Sanctification is the spiritual enamel and embroydery of the soul 't is nothing else but Gods putting upon us the jewels of holiness the Angels glory by it we are made as the Kings daughter all glorious within Psal 45.13 This doth disponere ad coelum it doth tune and prepare the soul for heaven it turns iron into gold it makes the heaâ— which was Satans Picture Christs Epistle The Virgâ—â— â—â—â—her 2.12 had their dayes of purification they 〈◊〉 first to be perfumed and anointed and then they were to stand before the King we must have the anointing of God 1 John 2.27 and be perfumed with the graces of the Spirit those sweet odours and then we shall stand before the King of heaven there must be first our dayes of purification before our dayes of glorification what a blessed work is this a soul beautified and adorned with grace is like the coelum stellatum the firmament bespangled with glittering stars O what a Metamorphize is there I may allude to that Cant. 3.6 Who is this that comes out of the wilderness with myrrhe and frankincense and all the powders of the Merchant So who is this that comes out of the wilderness of sin perfum'd with all the graces of the Spirit Holiness is the signature and engraving of God upon the soul but whence is this Christ is all he is made to us Sanctification he it is that sends his Spirit into our hearts to be a refiners fire to burn up our dross and make our graces sparkle like gold in the Furnace Christ ariseth upon the soul with healing under his wings Mal. 4.2 He heals the understanding and saith Let there be light he heals the heart by dissolving the stone in his blood he heals the will by filing off its rebellion Thus he is all in regard of Sanctification 3. Christ is all in regard of Divine acceptance Eph. 1.6 He hath made us accepted in the Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us Favourites so Chrysostom and Theophylact render it through Christ God is propitious to us and takes all we do in good part A wicked man being out of Christ is out of favour as his â—oughing is sin Prov. 21.14 so his praying is 〈◊〉 â—â—ov 15.8 God will not come near him his breaâ—â— infectious God will hear his sins and not his prayers but now in Christ God accepts us Eccles 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepts thy works as Joseph did present his Brethren before Pharaoh and brought them into favour with the King Gen. 47.2 so the Lord Jesus carries the names of the Saints upon his breast and presents them before his Father so bringing them into repute and honour through Christ God will treat and parly with us he speaks to us as Isa 62.4 Thou shalt no more be termed forsaken but thou shalt be called Hephêªibah for the Lord delighteth in thee Through the red glass every thing appears of a red colour through the blood of Christ we look of a sanguine complexion ruddy and beautiful in Gods eyes 4. Christ is all in regard of Divine assistance a Christians strength lies in Christ Phil. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ Whence is it a Christian is able to do duty to resist tentation but through Christs strengthning * Nunquam Caesar tanto impetu civitates oppugnavit quanto Satan conscientias piorum Luther Whence is it that a sparkle of grace lives in a Sea of corruption the storms of persecution blowing but that Christ holds this sparkle in the hollow of his hand Whence is it that the roaring Lyon hath not devoured the Saints but that the Lyon of the Tribe of Judah hath defended them Christ not only gives us our Crown but our Shield he not only gives us our garland when we overcome but our strength whereby we overcome Rev. 12.11 They overcame him that is the accuser of the Brethren by the blood of the Lamb. Christ keeps the Fort-royal of grace that it be not blown up Peters shield was bruised but Christ kept it that was not broken I prayed for thee that thy faith fail not Luke 22.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it be not in a total Eclipse The Crown 〈◊〉 all the Saints victories must be set upon the head of Christ Rom. 8.38 In all these things we are more than Conquerors through Christ Write the name of Michael upon all your conquests 5. Christ is all in regard of pacification when conscience is in an agony and burns as hell in the sense of Gods wrath * Job 6.4 now Christ is all he poures the balm of his blood into these wounds he maketh the storm a calm Christ doth not only make peace in the Court of heaven but peace in the Court of conscience he not only makes peace above us but within us Joh. 16. ult That in me ye might have peace in me tanquam in fonte saith Cyprian all our golden streams of peace flow from this fountain John 14.27 Peace I leave with you my peace I give unto you Jesus Christ not only purchased peace for us but speaks peace to us he is called the Prince of peace Isa 9.6 Peace
is a flowre of his Crown he whispers his love to the soul and sends his Spirit that blessed Dove which brings an Olive-branch of peace in its mouth John 16.7 The peace which Christ gives is peace in trouble Micah 5.5 And this man shall be the peace when the Assyrian shall come into our Land and tread in our Palaces Kings can proclaim war in a time of peace but Christ proclaims peace in a time of war Oh how sweet is this peace 't is pax supra pacem as Bernard saith Austin calls it serenitas mentis a sweet calm and sabbath in the soul it is a foretaste of glory it is a bunch of grapes from the true Vine which chears the heart it passeth all understanding Phil. 4.7 Thus Christ is all in regard of pacification he makes peace for us and in us this honey and oyle flows out of the Rock Christ 6. Christ is all in regard of remuneration he it is that crowns us after all our labours and sufferings he dyed to advance us his lying in the wine-press was to bring us into the wine-celler he is gone before to take possession of heaven in the name of all believers Hebr. 6.20 Whether the fore-runner is for us entred even Jesus Christ is gone to bespeak a place for the Saints John 14.2 He makes heaven ready for them and makes them ready for heaven Thus Christ is all in regard of remuneration Rev. 22.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly and my reward is with me 2. If Christ be all it shews us what a vast disproportion Branch 2 there is between Christ and the creature there is as much difference as between ens and nihil Christ is all in all and the creature is nothing at all Prov. 23.5 Wilt thou set thine eyes on that which is not The creature is a non-entity though it hath a physical existence yet considered theologically it is nothing 't is but a gilded shadow a pleasant fancy when Solomon had sifted out the finest flowre and distill'd the spirits of all created excellency here 's the Result ALL WAS VANITY Eccles 2.11 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Vain signifies empty O quantum est in rebus inane We read the earth in the Creation was void Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are all earthly comforts void they are void of that which we think is in them they are void of satisfaction therefore they are compared to wind Hos 12.1 A man can no more fill his heart with the world than he can fill his belly with the aire he draws in Now the creature is said to be nothing in a three-fold sense 1. It is nothing to a man in trouble of spirit if the spirit be wounded outward things will give no more ease than a Crowne of gold will cure the headache 2. The creature is nothing to a man that hath heaven in his eye when Saint Paul had seen that light shining from heaven surpassing the glory of the Sun Acts 26.13 though his eyes were open he saw no man Acts 9.8 so he that hath the glory of heaven in his eye is blinde to the world he sees nothing in it to allure him or make him willing to stay here 3. The creature is nothing to one that is dying a man at the houre of death is most serious and is able to give the truest verdict of things now at such a time the world is nothing 't is in an Eclipse the sorrow of it is real but the joy imaginary Oh then what a vast difference is there between Christ and the creature Christ is all in all and the creature nothing at all yet how many damn their souls for nothing Branch 3 3. It shews whether the soul is to go in the want of all go to Christ who is all in all Dost thou want grace go to Christ Col. 2.3 In him are hid all the treasures of wisdom and knowledge Christ is the great Lord Treasurer go then to Christ say Lord I am indigent of grace but in thee are all my fresh springs fill my Cistern from thy Spring Lord I am blinde thou hast eye-salve to anoint me I am defiled thou hast water to cleanse me my heart is hard thou hast blood to soften me †* Quicquid ex me mihideest id repletur ex vulneribus Christi Aug. I am empty of grace bring thy fulness to my emptiness In all our spiritual wants we should repair to Christ as Jacobs sons did to their brother Joseph He opened all the store-houses Gen. 41.56 and gave to his Brethren corn and provision for the way Gen. 42.25 Thus the Lord hath made Christ our Joseph our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.3 In him are hid all treasures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Oh then sinners make out to Christ he is all in all and to encourage you to go to him remember there is in him not only fulness but freeness ho every one that thirsts come ye to the waters Christ is not only full as the honey-comb but he drops as the honey-comb Branch 4 4. If Christ be all see here a Christians Inventory how rich is he that hath Christ * Qui habet habentem omnia habet omnia he hath all that may make him compleatly happy Plutarch reports that the wife of Phocion being asked where her jewels were she answered My husband and his triumphs are my jewels so if a Christian be asked where are his riches he will say Christ is my riches A true Saint cannot be poor if you look into his house perhaps he hath scarce a bed to lie on 1 Cor. 4.11 Even to this present houre we both hunger and thirst and are naked and have no certain dwelling place Come to many a child of God and bid him make his will he saith as Peter Acts 3.6 Silver and gold have I none yet he can at the same time make his triumph with the Apostle 1 Cor. 6.10 As having nothing yet possessing all he hath Christ who is all When a believer can call nothing his he can say all is his The Tabernacle was covered with Badgers skins Exod. 25. yet most of it was of gold so a Saint may have a poor covering ragged cloaths but he is inlaid with gold Christ is formed in his heart and so he is all glorious within 5. How should a Christian sit down satisfied with Branch 5 Christ Christ is all What though he wants other things is not Christ enough if a man hath Sunshine he doth not complain he wants the light of a Candle hath not he enough who hath the unsearchable riches of Christ I have read of a godly man who being blinde his friend asked him if he was not troubled for the want of his sight he confessed he was why saith his friend Are you troubled because you want that which flies have when you have that which Angels have so I say to a