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
off the ruggedness in mens spirits grace turns the Vulture into a Dove the Bryar into a Myrtle Tree * Isa 55.13 the Lyon-like fierceness into a Lamb-like gentleness Isa 11.7 8. The wolf also shall dwell with the Lamb and the Leopard shall lie down with the Kid c. It is spoken of the power which the Gospel shall have upon mens hearts it shall make such a Metamorphosis that those who before were full of rage and antipathy shall now be made peaceable and gentle The Leopard shall lie down with the Kid. SECT 1. Peaceableness a Saints Character Use 1 IT shews us the Character of a true Saint he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inform. given to peace he is the Keeper of the peace he is filius pacis a son of peace Caution Not but that a man may be of a peaceable spirit yet seek to recover that which is his due if peace hath been otherwise sought and cannot be attained a man may go to Law and yet be a peaceable man It is with going to Law as it is with going to War when the Rights of a Nation are invaded as 2 Chron. 20.2 3. and peace can be purchased by no other means than War here it is lawful to beat the Plough-share into a Sword so when there is no other way of recovering ones right but by going to Law a man may commence a suit in Law yet be of a peaceable spirit Going to Law in this case is not so much striving with another as contending for a mans own it is not to do another wrong but to do himself right it is a desire rather of equity than victory I say as the Apostle 1 Tim. 1.8 The Law is good if a man use it lawfully Quest Is all peace to be sought how far is peace lawful Answ Peace with men must have this double limitation 1. The peace a godly man seeks is not to have a league of amity with sinners though we are to be at peace with their persons yet we are to have war with their sins we are to have peace with their persons as they are made in Gods image but to have war with their sins as they have made themselves in the Divels image David was for peace Psal 120.7 but he would not sit upon the Ale-bench with sinners Psal 26.4 5. Grace teacheth good nature we are to be civil to the worst but not twist into a cord of friendship that were to be Brethren in iniquity Eph. 5.11 Have no fellowship with the unfruitful works of darkness Jehoshaphat though a good man was blamed for this 2 Chron. 19.2 Shouldst thou help the ungodly and love them that hate the Lord The fault fault was not that he entertained civil peace with Ahab but that he had a league of friendship and was assistant to Ahab when he went contrary to God therefore there was wrath upon Jehoshaphat from the Lord Ver. 2. We must not so far have peace with others as to endanger our selves If a man hath the plague we will be helpful to him and send him our best Receits but we are careful not to have too much of his company or suck in his infectious breath So we may be peaceable towards all nay helpful pray for them councel them relieve them but let us take heed of too much familiarity lest we suck in their infection In short we must so make peace with men that we do not break our peace with conscience Hebr. 12.14 Follow peace and holiness we must not purchase peace with the loss of holiness 2. We must not so seek peace with others as to wrong truth Prov. 23.23 Buy the truth and sell it not Peace must not be bought with the sale of truth truth is the ground of faith the rule of manners truth is the most orient gem of the Churches Crown truth is a depositum or charge that God hath intrusted us with we must God with our souls he trusts us with his truths we must not let any of Gods truths fall to the ground * Petius ruat coelum quam pereat una mica veritatis Luth. the least filings of this gold are precious we must not so seek the flower of peace as to lose the pearle of truth Some say let us unite but we ought not to unite with Errour What communion hath light with darkness 2 Cor. 6.14 There are many would have peace with the destroying of truth peace with Arminian Socinian Antiscripturist this is a peace of the Divels making Cursed be that peace which makes War with the Prince of peace though we must be peaceable yet we are bid to contend for the faith Jude 3. We must not be so in love with the golden Crown of peace as to pluck off the jewels of truth rather let peace go than truth the Martyrs would rather lose their lives than let go the truth SECT 2. Containing a Reproof of such as are unpeaceable IF Christians must be peaceable-minded what shall we Use 2 say to those who are given to strife and contention Exhort who like Flax or Gun-powder if they be but touch'd are all on fire how far is this from the spirit of the Gospel 't is made the note of the wicked Isa 57. They are like a troubled Sea there is no rest or quietness in their spirits but they are continually casting forth the fome of passion and fury We may with Strigelius wish even to dye to be freed from the bitter strifes which are among us There are too many like the Salamander who live in the fire of broyles and contentions Jam. 3.14 15. If ye have bitter envying and strife this wisdom descends not from above but is Divellish the lustful man is Brutish the wrathful man is Divellish Every one is afraid to dwell in an house which is haunted with evil spirits yet how little afraid are men of their own hearts which are haunted with the evil spirit of wrath and implacableness And which is much to be laid to heart the divisions of Gods people Gods own Tribes go to War In Tertullians time it was said See how the Christians love one another but now it may be said See how the Christians snarle one at another Saevis inter se convenit Ursis Wicked men agree together when those who pretend to be led by higher principles are full of animosities and heart-burnings Was it not sad to see Herod and Pilate uniting and to see Paul and Barnabas falling out Acts 15.39 When the Disciples called for fire from heaven Ye know not saith Christ what manner of spirit ye are of Luk. 9.56 As if the Lord had said This fire you call for is not zeal but is the wilde-fire of your own passions this spirit of yours doth not suit with the Master you serve the Prince of peace nor the work I am sending you about which is an Embassage of peace 't is Satan who kindles the fire of contention in mens
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 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
of price is only precious to the poor in spirit he that wants bread and is ready to starve will have it whatever it cost he will lay his garment to pledge bread he must have or he is undone So to him that is Poor in spirit that sees his want of Christ how precious is a Saviour Christ is Christ and grace is grace to him he will do any thing for the bread of life therefore will God have the soul thus qualified to raise the price of his Market to inhance the value and estimate of the Lord Jesus Reason 3 3. Till we are Poor in spirit we cannot go to heaven Theirs is the Kingdom of heaven this doth tune and prepare us for heaven By nature a man is big with self-confidence and the gate of heaven is so strait that he cannot enter now poverty of spirit doth minorare animam it doth lessen the soul it pares off its superfluity and now he is fit to enter in at the strait gate The great Cable cannot go through the eye of the Needle but let it be untwisted and made into small threads and then it may Poverty of spirit untwists the great Cable it makes a man little in his own eyes and now an entrance shall be made unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Richly into the Everlasting Kingdom 2 Pet. 1.11 Through this Temple of Poverty we must go into the Temple of Glory SECT 1. Use 1 Use 1 IT shews wherein a Christians riches do consist namely in poverty of spirit Some think if they can fill their bags with gold then they are rich but they who are poor in spirit are the rich men they are rich in poverty This poverty entitles them to a Kingdom How poor are they that think themselves rich how rich are they that see themselves poor I call it the Jewel of poverty There are some Paradoxes in Religion that the world cannot understand for a man to become a fool that he may be wise 1 Cor. 3.18 to save his life by losing it Matth. 16.25 and by being poor to be rich Reason laughs at it but blessed are the poor for theirs is the Kingdom Then this poverty is to be striven for more than all riches under these rags is hid cloth of gold out of this carcasse comes hony SECT 2. Use 2 IF blessed are the poor in spirit then by the rule of contraries Cursed are the proud in spirit Prov. 16.5 There is a generation of men who do commit idolatry with themselves no such idol as self They admire their own parts moralities self-righteousnesse and upon this stock graft the hope of their salvation There are many are too good to go to heaven they have commodities enough of their own growth and they scorne to live upon the borrow or be beholding to Christ These bladders the Divel hath blown up with pride and they are swell'd in their own conceit but it is like the swelling of a dropsie-man whose bignesse is his disease thus it was with that proud Justiciary Luke 18.11 The Pharisee stood and prayed God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the week I give tythes c. Here was a man setting up the top-sail of pride but the Publican who was poor in spirit he stood a far off and would not lift up so much as his eyes unto heaven but smot upon his brest saying God be merciful to me a sinner This man carried away the Garland I tell you saith Christ this man went down to his house justified rather than the other Saint Paul before his conversion thought himself in a very good condition Touching the Law blamelesse Phil. 3.6 He thought to have built a Tower of his own righteousnesse the top whereof should have reached to heaven but at last God shewed him there was a crack in the foundation and then he gets into the Rock of ages Phil. 3.9 That I may be found in him There is not a more dangerous praecipice than self-righteousnesse this was Laodicea's temper Rev. 3.17 because thou sayest I am rich and have need of nothing and knowest not that thou art wretched and miserable c. She thought she wanted nothing when indeed she had nothing How many doth this damne we see some ships that have scaped the rocks yet are cast away upon the sands so some who have scaped the rocks of grosse sins yet are cast away upon the sands of self-righteousnesse and how hard is it to convince such men of their danger they will not believe but they may be help'd out of the Dungeon with these rotten rags they cannot be perswaded their case is so bad as others would make it Christ tells them they are blind but they are like Seneca's maid who was born blind but she would not beleeve it Ait domum esse coecam The house saith she is dark but I am not blind Christ tells them they are naked and offers his white robes to cover them but they are of a different perswasion and because they are blind they cannot see themselves naked how many have perished by being their own saviours O that this might drive the proud sinner out of himself a man never comes to himself till he comes out of himself and no man can come out till first Christ come in SECT 3. Use 3 IF poverty of spirit be so necessary Trial. How shall I Use 3 know that I am poor in spirit Answ By the blessed effects of this Poverty which are 1. He that is poor in spirit is weaned from himself Psalm 131.2 My soul is even as a weaned child 't is hard for a man to be weaned from himself The Vine catcheth hold of every thing that is near to stay it self upon There is some bough or other a man would be catching hold of to rest upon how hard is it to be brought quite off himself The poor in spirit are divorced from themselves they see they must to hell without Christ My soul is even as a weaned child 2. He that is poor in spirit is a Christ-admirer he hath high thoughts of Christ he sees himself naked and flies to Christ that in his garments he may obtaine the blessing He sees himself wounded and as the wounded Deere runs to the water so he thirsts for Christs blood the water of life Lord saith he give me Christ or I die conscience is turned into a fiery Serpent and hath stung him now all the world for a brazen serpent he sees himself in a state of death and how precious is one leaf of the tree of life which is both for food and medicine The poor in spirit sees all his riches lye in Christ wisdome righteousnesse sanctification c. In every exigence he flies to this magazine and store-house he adores the all-fulnesse in Christ They say of the oyle in Rhemes though they are continually almost spending it yet it never wasts
And such is Christs blood it can never be emptied he that is poor in spirit hath recourse still to this fountain he sets an high value and appreâ—iation upon Christ he hides himself in Christs wounds * In vulacribus Christi dormio securus requiesco intrepidus Aug. he bathes himself in his blood he wraps himself in his Robe he sees a spiritual dearth and famine at home but he makes out to Christ Shew me the Lord saith he and it sufficeth 3. He that is poor in spirit is ever complaining of his spiritual estate that look as it is with a poor man he is ever telling you of his wants he hath nothing to help himself with he is ready to be starved so it is with him that is Poor in spirit he is ever complaining of his wants I want a broken heart a thankful heart he makes himself the most indigent creature though he dares not deny the work of grace which were a bearing false witness against the Spirit yet he mourns he hath no more grace This is the difference between an hypocrite and a child of God the hypocrite is ever telling what he hath a child of God complains of what he wants the one is glad he is so good the other grieves he is so bad the poor in spirit goes from Ordinance to Ordinance for a supply of his wants he would fain have his stock increased Try by this if you are poor in spirit while others complain they want children they want Estates do you complain you want Grace this is a good sign there is that maketh himself Poor yet hath great Riches Prov. 13.7 Some beggers have died rich the poor in spirit who have lain all their lives at the gate of mercy and have lived upon the Alms of free-grace have dyed rich in faith heirs to a Kingdom 4. He that is Poor in spirit is lowly in heart Rich men are commonly proud and scornful but the poor are submissive the poor in spirit rowle themselves in the dust in the sense of their unworthiness I abhor my self in dust Job 42.6 He who is poor in spirit looks at anothers excellencies and his own infirmities he denies not only his sins but his duties the more grace he hath the more humble he is because he now sees himself a greater debtor to God if he can do any duty he acknowledgeth it is Christs strength more than his own Phil. 4.13 as the Ship gets to the Haven more by the benefit of the wind than the sail So when a Christian makes any swift progress 't is more by the wind of Gods Spirit than the sail of his own indeavour the poor in spirit when he acts most like a Saint he confesseth himself the chief of sinners he blusheth more at the defect of his graces than others do at the excess of their sins he dares not say he hath prayed or wept he lives yet not he but Christ lives in him Gal. 2.20 He labours yet not he but the grace of God 1 Cor. 15.10 5. He who is poor in spirit is much in prayer he sees how short he is of the standard of holiness therefore begs for more grace Lord more faith more conformity to Christ A poor man is ever begging you may by this know one that is Poor in spirit he is ever begging for a spiritual Almes he knocks at heaven-gate he sends up sighs he poures out tears he will not away from the gate till he have his dole God loves a modest boldness in prayer such shall not be non-suited 6. The poor in spirit is content to take Christ upon his own terms the proud sinner will article and indent with Christ he will have Christ and his pleasure Christ and his covetousness but he that is poor in spirit sees himself lost without Christ and he is willing to have him upon his own terms a Prince as well as a Saviour Phil. 3.8 Jesus my Lord. A Castle that hath been long besieged and is ready to be taken will deliver up on any terms to save their lives he whose heart hath been a Garrison for the Divel and hath held out long in opposition against Christ when once God hath brought him to poverty of spirit and he sees himself damn'd without Christ let God propound what Articles he will he will readily subscribe to them Acts 9.6 Lord what wilt thou have me do He that is poor in spirit will do any thing that he may have Christ he will behead his beloved sin he will with Peter cast himself upon the water to come to Christ 7. He that is poor in spirit is an Exalter of free-grace none so magnifie mercy as the poor in spirit the poor are very thankful When Paul had tasted mercy how thankfully doth he adore free-grace 1 Tim. 1.14 The grace of our Lord was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was super-exuberant he sets the crown of his salvation upon the head of free-grace as a man that is condemned and hath a pardon sent him how doth he proclaim the goodness and clemency of his Prince so Saint Paul displays free-grace in its orient colours he interlines all his Epistles with free-grace as a Vessel that hath been perfum'd makes the wine taste of it so Paul who was a Vessel perfum'd with mercy makes all his Epistles to taste of this perfume of free-grace they who are poor in spirit bless God for the least crumb that falls from the Table of free-grace SECT 4. Use 4 LAbour for poverty of spirit Christ begins with this Exhort and we must begin here if ever we be saved poverty of spirit is the foundation stone on which God layes the superstructure of glory There are four things may perswade Christians to be poor in spirit 1. This poverty is your riches you may have the worlds riches and yet be poor you cannot have this poverty but you must be rich poverty of spirit intitles you to all Christs riches 2. This poverty is your Nobility * Nobilis inâ—pia mentis humilitas Austin God looks upon you as persons of honour he that is vile in his own eyes is precious in Gods eyes * Tanto eris apud Deum reciosior quaâ—to fueris in oculis tuis despectior Isiod the way to rise is to fall God esteems the Valley highest 3. Poverty of spirit doth sweetly quiet the soul when a man is brought off himself to rest on Christ what a blessed calm is in the heart I am poor but my God shall supply all my need Phil. 4.19 I am unworthy but Christ is worthy I am indigent Christ is infinite Lead me to the Rock that is higher than I Psal 61.2 A man is safe upon a Rock when the soul goes out of it self and centers upon the Rock Christ now it is firmly setled upon its Basis this is the way to comfort thou wilt be wounded in spirit till thou comest to be poor in spirit 4. Poverty of
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
mites terrâ tanquam possessione haeriditaria Ambr. The Saints title is best being members of Christ who is Lord of all Adam did not only lose his Title to Heaven when he fell but to the Earth too and till we are incorporated into Christ we do not fully recover our Title I deny not but the wicked have a civil right to the Earth which the Laws of the Land give them but not a sacred right Only the meek Christian hath a Scripture-title to his Land we count that the best title which is held in capite the Saints hold their right to the Earth in capite in their head Christ who is the Prince of the Kings of the Earth Rev. 1.5 In this sense he who hath but a foot of Land inherits more than he who hath a thousand Acres because he hath a better and more judicial right to it 2. The meek Christian is said to inherit the Earth because he inherits the blessing of the Earth the wicked man hath the Earth but not as a fruit of Gods favour he hath it as a Dog hath poysoned bread it doth him more hurt than good a wicked man lives in the Earth as one that lives in an infectious Aire he is infected by his mercies the fat of the Earth will but make him fry and blaze the more in hell so that a wicked man may be said not to have what he hath because he hath not the blessing but the meek Saint enjoys the Earth as a pledge of Gods love the curse and poyson is taken out of the Earth Psal 37.11 The meek shall inherit the Earth and shall delight themselves in the abundance of peace on which words Austin gives this gloss Wicked men saith he may delight themselves in the abundance of Cattle and Riches but the meek man delights himself in the abundance of peace what he hath he doth possess with inward serenity and quietness Caution Caution When it is said the meek shall inherit the Earth not that they shall inherit no more than the Earth they shall inherit Heaven too if they should only inherit the Earth then saith Chrysostom how could it be said Blessed are the meek the meek have the Earth only for their sojourning-house they have Heaven for their mansion-house Psal 149.4 He will beautifie the meek with salvation The meek beautifie Religion and God will beautifie them with salvation salvation is the Port we all desire to sail to 't is the Harvest and Vintage of souls the meek are they which shall reap this Harvest the meek shall wear the embroidered robe of salvation The meek are Lords of the Earth and heirs of salvation Heb. 1.14 7. The mischief of an unmeek spirit 1. There is nothing Motive 7 makes such roome for the Divel to come into the heart and take possession as wrath and anger Ephes 4.26 27. Let not the Sun go down upon your wrath neither give place to the Divel when men let forth passion they let in Satan the wrathful man hath the Divel for his bedfellow 2. Passion doth hinder peace the meek Christian hath sweet quiet and harmony in his soul but Passion puts the soul into a disorder it not only clouds reason but disturbs conscience he doth not possesse himself whom Passion possesseth it is no wonder if they have no peace of conscience who make so little conscience of peace wrathfulnesse grieves the Spirit of God Ephes 4.30 31. and if the Spirit be grieved he will be gone we care not to stay in smoaky houses the Spirit of God loves not to be in that heart which is so full of the vapours and fumes of distempered Passion 8. Another argument to coole the intemperate heat Motive 8 of our curst hearts is to consider that all the injuries and unkind usages we meet with from the world do not fall out by chance but are disposed of by the all-wise God for our good many are like the foolish Curre that snarles at the stone never looking to the hand that threw it or like the Horse who being spurred by the rider bites the snafflle did we look higher than instruments our hearts would grow meek and calm David looked beyond Shimei's rage 2 Sam. 16.11 Let him curse for the Lord hath bidden him What wisdome were it for Christians to see the hand of God in all the barbarismes and incivilities of men Job eyed God in his affliction and that meekned his spirit The Lord hath taken away blessed be the name of the Lord Job 1.21 He doth not say the Caldeans have taken away but the Lord hath taken away what made Christ so meek in his sufferings he did not look at Judas or Pilate but at his father John 18.11 The Cup which my Father hath given me when wicked men do revile and injure us they are but Gods Executioners who is angry with the executioner And as God hath an hand in all the affronts and discurtesies we receive from men for they do but hand them over to us so God will do us good by all if we belong to him 1 Sam 16.12 it may be saith David that the Lord will look upon mine affliction and will requite me good for his cursing usually when the Lord intends us some signal mercy he fits us for it by some eminent trial as Moses his hand was first leprous before it wrought salvation Exod 4 6. so God may let his people be belepered with the cursings and revilings of men before he showre down some blessing upon them It may be the Lord will requite me good for his cursing this day Motive 9 9. Want of meeknesse evidenceth want of grace true grace enflames love and moderates anger grace is like the file which smoths the rough iron it files off the ruggednesse of a mans spirit grace saith to the heart as Christ did to the angry Sea Mark 4.39 Peace be still So where there is grace in the heart it stills the raging of passion and makes a calm He who is in a perpetual phrensie letting loose the reines to wrath and malice never yet felt the sweet efficacy of grace â—t is one of the sins of the Heathen Implacable Rom. 1.31 a revengeful cankred heart is not only heathenish but divellish Jam. 3. 14 15. If ye have bitter envying and strife in your hearts this wisdom descendeth not from above but is devillish The old Serpent spits forth the poyson of malice and revenge Motive 10 10. If all that hath been said will not serve to master this bedlam-humour of wrath and anger let me tell you you are the persons whom God speaks of who hate to be reformed you are rebels against the Word read and tremble Isa 30.8.9 Now go write it before them in a table and note it in a book that it may be for the time to come for ever and ever that this is a rebellious people children that will not hear the Law of the Lord. If nothing yet will charm down the wrathful
heart to be ignorant of sin Signs of an impure heart or Christ argues impurity of heart Nahash the Ammonite would enter into Covenant with the men of Jabesh-Gilead so he might thrust out their right eyes 1 Sam. 11.2 Satan leaves men their left eye in worldly knowledge they are quick-sighted enough but the right eye of spiritual knowledge is quite put out 2 Cor. 4.4 Ignorance is Satans strong hold Acts 26.18 The Divels are bound in chains of darkness Jude 6. So are all ignorant persons impossible it is that an ignorant heart should be good it is knowledge makes the heart good Prov. 19.2 That the soul be without knowledge it is not good For any to say though their mind be ignorant yet their heart is good they may as well say though they are blind yet their eyes are good In the Law when the plague of Leprosie was in a mans head the Priest was to pronounce him unclean This is the case of an ignorant man the Leprosie is in his head he is unclean That heart cannot be very pure which is a Dungeon Grace cannot reign where ignorance reigns an ignorant man can have no love to God Ignoti nulla cupido he cannot love that which he doth not know he can have no faith knowledge must usher in faith Psal 9.10 he cannot worship God aright John 4.22 Though he may worship the true God yet in a wrong manner ignorance is the root of sin blindness leads to lasciviousness Ephes 4.18 19. Prov. 7.23 Ignorance is the mother of pride Revel 3.17 It is the cause of Error 2 Tim. 3.6 and which is worst an affected ignorance aliud est nescire aliud nolle scire Many are in love with ignorance * Non modo ducem non quaerunt sed oblatum respuunt Bern. they hug their disease Job 21.14 2 Pet. 3.5 Ignorant minds are impure there is no going to heaven in the dark 2. That heart is impure which sees no need of purity Revel 3.17 I am rich and have need of nothing Not to be sensible of a disease is worse than the disease you shall hear a sick man say I am well I ayle nothing there are some who need no Repentance Luk. 15.7 Some sinners are too well to be cured heart-purity is as great a wonder to a natural man as the new-birth was to Nicodemus Joh. 3.4 'T is sad to think how many go on confidently and are ready to bless themselves never suspecting their condition till it be too late 3. He hath an impure heart who regards iniquity in his heart Psal 66.18 If I regard iniquity in my heart the Lord will not hear me In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I look upon sin that is with a lustful look sin-regarding is inconsistent with heart-purity Quest What is it to regard iniquity Quest Answ 1 Answ 1. When we indulge sin when sin not only lives in us but we live in sin Some will leave all their sins but one Jacob would let all his sons go but Benjamin Satan can hold a man by one sin the Fowler holds the Bird fast enough by a Wing or Claw Others hide their sins like one that shuts up his Shop-windows but follows his Trade within doors Many deal with their sins as Moses his mother dealt with him she hid him in the Ark of Bulrushes as if she had left him quite but her eye was still upon him and in conclusion she became his Nurse Exod. 2.9 So many seem to leave their sins but they only hide them from the eye of others their heart still goes after them and at last they Nurse and give the breast to their sins 2. To regard iniquity is to delight in iniquity A child of God though he sins yet he doth not take a complacency in sin Rom. 7.15 What I hate that do I but impure souls make a recreation of sin 2 Thes 2.12 They had pleasure in unrighteousness Never did one feed with more delight on a dish he loves than a wicked man doth upon the forbidden fruit This delight shews the will is in the sin Et voluntas est regula mensura actionis 3. To regard iniquity is to lay in provision for sin Rom. 13.14 Make not provision for the flesh Sinners are Caterers for their lusts 't is a Metaphor taken from such as make provision for a Family or victual a Garrison The Greek word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a projecting and fore-casting in the mind how to bring a thing about This is to make provision for the flesh when one studies to gratifie the flesh and lay in fuel for lust Thus Amnon made provision for the flesh 2 Sam. 13.5 He fains himself sick and his sister Tamar must be his Nurse she must cook and dress his meat for him by which means he defiled the breasts of her Virginity it is sad when mens care is not to discharge conscience but to satisfie lust 4. To regard iniquity is to give it respect and entertainment as Lot shewed respect to the Angels Gen. 19.2 He bowed himself with his face toward the ground and said behold now my Lords turn in I pray you c. When the Spirit of God comes it is repulsed and grieved but when tentation comes the sinner bowes to it sets open the great Gates and saith Turn in my Lord this is to regard iniquity 5. He is said to regard sin that doth not regard the threatnings of God against sin We read of seven thunders uttering their voyce Rev. 10.3 How many thunders in Scripture utter their voyce against sin Psal 68.21 God shall wound the hairy scalp of such an one as goes on still in his Trespasses Here is a thundering Scripture but sinners fear not this thunder let a Minister come as a Boanerges cloathed with the spirit of Eliah and denounce all the curses of God against mens sins they regard it not they can laugh at the shaking of a Spear * Job 41.29 this is to regard iniquity and doth argue an impure heart 4. An unbelieving heart is an impure heart The Scripture calls it expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil heart of unbelief Hebr. 3.12 An unbelieving heart is evil summo gradu 't is full of the poyson of hell Unbelief is omnium peccatorum colluvies the root and receptactle of sin 1. Unbelief is a God-affronting sin 1. It puts the lye upon God it calls in question his power * Psa 78.19 20. mercy truth 1 John 5.10 He that believeth not hath made God a lyar And can a greater affront be cast upon the God of glory 2. It makes us trust to second causes which is a setting the creature in the room of God 2 Chron. 16.12 Asa in his disease sought not to the Lord but to the Physitians He relied more on the Physitian than upon God Saul seeks to the Witch of Endor O high affront to lean upon the Reed and neglect the Rock
is mine The natural man who remains still in the old Family hath nothing to do with these promises he may read over the promises as one may read over another mans Will or Inventory but hath no right to them the promises are like a Garden of flowers paled in and enclosed which no stranger may gather only the children of the Family Ishmael was the son of the bond-woman he had no right to the Family Cast out the bond-woman and her son as Sarah once said to Abraham Gen. 21.10 So the unbeliever is not adopted he is none of the houshold and God will say at the day of judgement Cast out this son of the bond-woman into utter darkness where is weeping and gnashing of teeth Privi ∣ ledge 10 10. If we are children then we shall have our Fathers blessing Isa 61.9 They are the seed which the Lord hath blessed We read that Isaac blessed his son Jacob Gen. 27.28 God give thee of the dew of heaven which was not only a prayer for Jacob but a Prophesie of that happiness and blessing which should come upon him and his posterity * Luther Thus every adopted child hath his heavenly Fathers benediction there is a special blessing distill'd into all that he possesseth Exod. 23.25 Psal 29.11 The Lord will bless his people with peace He will not only give them peace but they shall have it with a blessing the wicked have the things they enjoy with Gods leave but the adopted have them with Gods love the wicked have them by Providence the Saints by Promise Isaac had but one blessing to bestow Gen. 27.38 Hast thou but one blessing my father But God hath more blessings than one for his children he blesseth them in their souls bodies names estate posterity he blesseth them with the upper-springs and the nether-springs he multiplies to bless them and his blessing cannot be reversed as Isaac said concerning Jacob I have blessed him yea and he shall be blessed Gen. 27.33 so God blesseth his children and they shall be blessed 11. If we are children then all things that Privi ∣ ledge 11 fall out shall turn to our good Rom. 8.28 All things work together for good to them that love God 1. Good things 2. Evil things 1. Good things work for good to Gods children 1. Mercies shall do them good 1. The mercies of God shall soften them Davids heart was overcome with Gods mercy 2 Sam. 7.18 Who am I and what is my house c I who was of a mean Family I who held the Shepherds staffe that now I should hold the Royal Scepter Nay Thou hast spoken of thy servants house for a great while to come Thou hast made a promise that my children shall sit upon the Throne yea that the blessed Messiah shall come of my Line and Race and is this the manner of man O Lord God! as if he had said Do men shew such kindness undeserved See how this good mans heart was dissolved and softned by mercy the flint is soonest broken upon a soft pillow 2. Mercies make the children of God more fruitful the ground beats the better crop for the cost that is laid upon it God gives his children health and they spend and are spent for Christ he gives them Estates and they honour the Lord with their substance the backs and bellies of the poor are the Field where they sowe the precious seeds of their charity a childe of God makes his Estate a golden Clasp to binde his heart faster to God a foot-stool to raise him up higher towards heaven 2. Ordinances shall work for good to Gods children 1. The Word preached shall do them good 't is a savour of life 't is a Lamp to their feet and a Lavor to their hearts the Word preached is Vehiculum salutis a Chariot of salvation 't is an ingrafting and a transforming word it is verbum cum unctione it not only brings a light with it but eye-salve anointing their eyes to see that light the preaching of the Word is the Lattice where Christ looks forth and shews himself to his Saints this golden pipe of the Sanctuary conveys the water of life To the wicked the Word preached works for evil even the Word of life becomes a savour of death the same cause may have divers nay contrary effects * Eadem causa varios habet effectus the Sun dissolves the yce but hardens the clay To the unregenerate and profane the Word is not humbling but hardning Jesus Christ the best of Preachers was to some a Rock of offence the Jewes sucked death from his sweet lips 't is sad that the breast should kill any the wicked suck poyson from that breast of Ordinances where the children of God suck milk and are nourished unto salvation 2. The Sacrament works for good to the children of God in the Word preached the Saints hear Christs voyce in the Sacrament they have his kiss The Lords Supper is to the Saints a Feast of fat things it is an healing and a sealing Ordinance in this Charger or rather Chalice a bleeding Saviour is brought in to revive drooping spirits The Sacrament hath glorious effects in the hearts of Gods children it quickens their affections strengthens their faith mortifies their sin revives their hopes encreaseth their joy it gives a prelibation and fore-taste of heaven 2. Evil things work for good to Gods children Psal 112.4 Unto the upright ariseth light in darkness 1. Poverty works for good to Gods children it starves their lusts it enricheth their graces James 2.5 Poor in the world rich in faith Poverty sends to prayer when God hath clipped his childrens wings by poverty they flie swiftest to the Throne of Grace 2. Sickness works for their good it shall bring the body of death into a consumption 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day like those two Laurels at Rome when the one did wither the other did flourish when the body withers the soul of a Christian doth flourish How oft have we seen a lively faith in a languishing body Hezekiah was better on his sick bed than upon his Throne when he was upon his sick bed he humbles himself and weeps when he was on his Throne he grew proud Isa 39.2 Gods children recover by sickness in this sense out of weakness they are made strong Heb. 11.34 3. Reproach works for good to Gods children it encreaseth their grace and their glory 1. Disgrace encreaseth their grace the Husbandman by dunging his ground makes the soile more rich and fertil God lets the wicked dung his people with reproaches and calumnies that their hearts may be a richer soile for grace to grow in 2. Reproach encreaseth their glory he that unjustly takes from a Saints credit shall adde to his Crown the Sun shines brighter after an Eclipse the more a childe of God is eclipsed by reproaches the brighter he shall shine in the Kingdom of
love Christ in the excess MARY LOVED MUCH Luke 7.47 but not too much if Christ cannot be prized enough he cannot be loved too much the Angels in heaven cannot love Christ to his worth 3. When you love other things you love that which is worse than your selves if you love a fair house a pleasant garden a curious picture these things are worse than your selves if I would love any thing more intensly and ardently it should be something which is better than my self and that is Jesus Christ He who is all let him have all give him your love who desires it most and deserves it best Minus te amat qui aliquid tecum amat 3. Make Christ all in your abilities do all in his strength Ephes 6.10 Be strong in the Lord and in the power of his might When you are to resist a tentation to mortifie a corruption do not go out in your own strength but in the strength of Christ Be strong in the Lord. Some go out to duty in the strength of parts and go out against sin in the strength of resolutions and they come home foiled Alas what are our resolutions but like the green wit hs which did binde Sampson a sinful heart will soon break these do as David when he was to go against Goliah saith he I come to thee in the Name of the Lord. So say to thy Goliah-lust I come to thee in the Name of Christ Then we conquer when the Lyon of the Tribe of Judah marcheth before us Christ is called an horn of salvation Luke 1.69 The strength of a creature lies in his horn so the strength of a believer lies in this horn of salvation Oh make Christ all do all in his strength The Bird may as well flie without wings as we can do any thing prevailing without Christ 1 Sam. 2.9 For by strength shall no man prevail 4. Make Christ all in your aimes do all to his glory 1 Pet. 4.11 Let Christ be the center to which all the lines of your actions are drawn the hypocrite pretends Christ but drives on some self-interest Hos 10.1 He is like one who pretends to woe for his friend but is a sutor for himself Simon Magus would have given money for the gift of the Holy Ghost Acts 8.18 but probably the reason was because he intended to have sold that gift to others how many make the Name of Christ a stirrup to get into the saddle of honour and preferment it is well if some have not made the Crown delinquent for its jewels and the Church for its Lands The squint-ey'd hypocrite is the Divels wind-fall oh make Christ all in your aimes and designs in every action propound this question Will this make for the honour of Christ will this bring any Revenues into his Exchequer how happy were it if it might be said of us as the Angel speaks to the two Maries Matth. 28.5 I know that ye seek Jesus which was crucified If a man doth not take a right aime he can never hit the mark he who doth not aime at Gods glory can never hit the mark of his own salvation 5. Make Christ all in your affiance trust to none but Christ for salvation the Papists make Christ something but not all they trust partly to Christ and partly to their own merits they pray to Christ and Angels to Christ as a Mediator of Redemption and to Angels as Mediators of Intercession they invocate the Virgin Mary for mercy so mingling her milk with Christs blood but what is given to others superstitiously is taken from Christ sacrilegiously they have their Masses Pennance extream unction they confess indâ—ed Christs blood doth wholly satiâ—fie for Original sin but sins after Baptisme committed they have fountains of their own to wash in The Eagles feathers will not mix with other feathers Christ will not endure to have his blood mixed either with the merits of Saints or prayers of Angels Christ will be all in all or nothing at all And is there not naturally a spice of Popery in our hearts we would be grafting happiness upon the stock of our own righteousness every man saith Luther is born with a Pope in his heart How ready are we to Idolize our duties and graces and to draw so much from the stream as to neglect the Spring Oh make Christ all in regard of recumbency let him be your City of refuge to flie to your Ark to trust to It was a good speech of Luther If I could keep the whole Moral Law I would not trust to this for justification I would vail and stoop to Christs merits 6. Make Christ all in your joy Gal. 6.14 God forbid that I should glory save in the Cross of our Lord Jesus Christ Luke 1.47 My spirit rejoyceth in God my Saviour The Virgin Mary did not so much rejoyce that she was Christs Mother as that Christ was her Saviour she did not so much rejoyce that Christ was conceived in her womb as that he was formed in her heart how glad was Simeon when he had taken Christ in his arms Luke 2.29 How chearful may that man be who hath taken Christ in the arms of his faith The wise men when they saw the star rejoyced with exceeding great joy Matth. 2.10 O Christian hast thou seen the Lord Jesus hath this morning Star shined into thy heart with its enlightning quickning beams then rejoyce and be exceeding glad Shall others rejoyce in the world and will not you rejoyce in Christ how much better is he than all other things God hath given the men of the world a Crutch to lean on he hath given thee a Christ to lean on oh rejoyce in Christ Shall the Malefactor rejoyce and shall not the Favourite rejoyce it reflects disparagement upon Christ when his Saints are sad and drooping is not Christ yours what would you have more Object 1. But saith one I am low in the World Object 1 and that takes off the Chariot wheels of my joy and makes me drive heavily Answ But hast thou not Christ and is not Christ all Answ Psal 16.5 6. The Lord is the portion of my inheritance and of my cup the lines are fallen unto me in pleasant places yea I have a goodly heritage Christ is omnibus Thesauris opulentior an inexhaustible Treasury Aug. and he who by faith is united to him hath a title to all Christs riches A beggar being married to a Prince she hath a right and title to all his Revenues Object 2. If indeed I knew Christ were mine then I Object 2 could rejoce but how shall I know that Answ 1. Is thy soul fill'd with anhelations and pantings after Christ Answ dost thou desire as well water out of Christs sides to cleanse thee as blood out of his sides to save thee These sighs and groans are stirred up by the Spirit of God by the beating of this pulse judge of the life of faith in thee a wicked man hath
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
falling away from grace would make a believer wear Cains mark which was a continual shaking and trembling in his flesh they would spill a Christians cordial and break a link of the chain of salvation 2. Let us try whether our grace be true There is something Use 2 looks like grace which is not Chrysostom saith the Divel hath a counterfeit chain to all the graces Trial. and he would deceive us with it Lapidaries have wayes to try their precious stones let us try our grace by a Scripture touchstone the painted Christian shall have a painted Paradise 1. The truth of grace is seen by a displacency and antipathy against sin Psal 119.104 I hate every false way Grace sets it self against complexion-sins Psal 18.23 and against the sins of the Times Rev. 2.2 2. Grace is known by the growth of it growth evidenceth life Dead things grow not a picture will not grow An hypocrite who is but a picture of Religion doth not grow a good Christian grows in love to Christ in humility in good works Psal 92.12 Hos 14.5 He shall grow as the lilly his branches shall spread and his beauty shall be as the Olive-tree and his smell as Lebanon When the Spirit of God distills as dew upon the soul it makes grace flourish and put forth into maturity 3. True grace will make us willing to suffer for Christ Grace is like gold it will abide the fiery trial 1 Pet. 1.7 And if upon a serious scrutiny and trial we find that we have the right jewel the grace of God in truth Col. 1.6 this will be a death-bed cordial we may with Simeon depart in peace being assured that though we cannot resist death yet we shall overcome it Use 3 3. Let me lay down two or three directions for the attaining of grace Direction 1. If we would be enriched with this jewel of grace let us take pains for it we are bid to make an hue and cry after knowledge and to search for it as a man that searcheth for a vein of gold Prov. 2.2 3. Our salvation cost Christ blood it will cost us sweat 2. Let us go to God for grace * Incassum laborat qui aliunde virtutes sperat quam à Domino virtutum he is called the God of all grace 1 Pet. 5.10 We could lose grace of our selves but we cannot find it of our selves * Domine errare potui redire non potui Austin The Sheep can wander from the Fold but cannot return without the help of the Shepherd Go to the God of all grace God is the first Planter the Promoter the perfecter of grace God is the Father of lights Jam. 1.17 He must light up this candle of grace in the soul grace is in his gift it is not an impropiriation but a donative Oh then go to God in prayer lay thy heart before him Lord I want grace I want an humble believing heart and thou art the God of all grace all my springs are in thee Oh enrich me with grace deny me not this before I dye What is gold in the bag if I have no oyle in the Lamp Give me that anointing of God I read in thy Word of the fruits of the Spirit * Gal. 5.22 Lord my heart is a barren soile plant some of these supernatural fruits in me that I may be more useful and serviceable Lord I cannot be put off with other things Who wilt thou give grace to if not to such as ask and are resolved not to give over asking 3. If you would have grace engage the prayers of others in your behalf he is like to be rich who hath several stocks going he is in the way of spiritual thriving who hath several stocks of prayer going for him If you had a childe that were sick you would beg the prayers of others thou hast a soul that is sick sick of pride lust sick unto death oh beg the prayers of godly friends that God will heal thee with his grace a Moses and Jacob have much power with God Believers can prevail sometimes not only for themselves but for their friends Jam. 5.16 A godly mans prayers may do you more good than if he should bestow upon you all his lands of inheritance 4. If you would have grace frequent the means of grace lie at the pool of Bethesda wait at the posts of wisdoms door Inward grace is wrought by outward means the preaching of the Word is Gods Engine that he useth for working grace it is called the rod of his strength Psal 110.2 and the breath of his lips Isa 11.4 By this he causeth breath to enter out of this golden pipe of the Sanctuary God empties the golden oyle of grace into the soul the Ministry of the Gospel is called the Ministry of the Spirit 2 Cor. 8. because the Spirit of God ordinarily makes use of this to work grace this Ministry of the Spirit is to be preferred before the Ministry of Angels Quest Quest Why is the Word preached the ordinary means to convey grace why not conference or reading Answ Answ The reason is because God hath appointed it to this end and he will grace his own Ordinances 1 Cor. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased God What reason could be given why the waters of Damascus should not have as soveraign vertue to heal Naamans leprosie as the waters of Jordan only this because the Lord did appoint and sanctifie one to this work and not the other if therefore we would have grace let us wait where the Manna falls and there expect the dew of the Spirit to fall with Manna the power of God goes along with his Word How should we delight in Ordinances Sleidan saith there was a Church in France formerly which the Protestants call'd Paradise as if they thought themselves in Paradise while they were in the house of God those Ordinances should be our Paradise which are the power of God is salvation PROV 4.23 Keep thy heart with all diligence for out of it are the issues of life The spiritual watch THIS Book of the Proverbs is full of many Divine Aphorismes other parts of Scripture are like a golden chain the Verses are linked together by Coherence this Book is like an heap of gold Rings many precious sentences lie scattered up and down in it as so many jewels or sparkling Diamonds That title which some have given to Peter Lombard Solomon might justly challenge to be Master of the Sentences Solomon was the wisest of Kings as his Kingdom was a Map of the worlds glory so his Head was an epitome of the worlds wisdom He was endued with a Divine Spirit while he did write the Holy Ghost did dictate and surely among all his golden sentences none is more weighty and important than this Keep thy heart with all keeping for out of it are the issues of life Agitur de vitâ The Text is about matter of life and death the
heart let thy delight be in them that excell in vertue Psal 16.3 The Saints carry the Lanthorn of the Word along with them it is good to walk with them that carry the light Answ 3 3. If you would keep your heart watch over your passions the heart is ready to be destroyed by its own passion as the Vessel is to be overturned with the Sail the heart doth sometimes sink in sorrow swell with anger and abound excessively with carnal joy Diagoras seeing his three sons in one day crowned Conquerors dyed for joy Passion transports beyond the bounds of reason 't is a kind of phrensie that possesseth Lay the curben-bit of restraint upon your passions or your hearts will run wilde in sin take heed of enflaming your spirits as a man would avoid those wines and strong waters that may heat his blood cut off all occasions that may awaken this FURY take away the fuel that feeds this fire When this viper of passion begins to gather heat pray it down Prayer saith Luther takes down the swelling of the soul and abates the heat of inordinate affections How dangerous are these fiery exhalations Moses in a passion spake unadvisedly with his lips Psal 106.33 A man in a rage is like a ship in a Tempest that hath neither Pilot or Sails or Oars to help it but is exposed to the Waves and Rocks how many have lost their hearts in a storm Answ 4 4. If you would keep your heart keep all the passages to your heart he that would keep a City keeps the Forts and Outworks keep especially the two Portals of the heart fast the eye and the ear 1. Keep the eye the eye oft sets the heart on fire Job did make a Covenant with his eyes Job 31.1 * Voluit reducere speciem sensus externi ad tandem speciem cum inteâ—o The Serpent sometimes creeps in through the Window or Casement into a Room the old Serpent the Divel creeps through the Casement of the eye into the heart the eye is taster to the appetite First Eve saw the Tree was good for food then she took of the fruit Gen. 3.6 Look to the eye some of the Heathens have pulled out their eyes because they would not be enticed by impure objects I say not pull out the eye only keep the Portal shut the Romans never did let their prisoners go abroad but their Keepers went with them never send thine eyes abroad but send their Keepers with them 2. Keep the ear much sin is conveyed to the heart through the ear the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt communication Eph. 4.29 Because impure discourse corrupts and poysons the heart Keep thy ear open to God and shut to sin deafen thy ears to the lies of the slanderer and heretick let not him have thy ear who comes to rob thee of thy heart 5. If you would keep your heart get Christ into your Answ 5 heart Eph. 3.17 That Christ may dwell in your heart Nothing can hurt but sin if Christ be in the heart he will purifie it his Spirit is the refiners fire Mal. 3.2 If Christ be in the heart he will adorn it he will bring in the rich furniture of his graces and so beautifie the hidden man of the heart 1 Pet 3.4 If Christ be in the heart he will defend it the Castle of the heart can never be taken if Christ be in it Let Satan dig his Mines lay his Train of powder shoot his Balls of wilde-fire if the Lord of Hosts pitch his Tent in the heart it can never be taken by storm 6. If you would keep your hearts have a care to keep Answ 6 your thoughts Jer. 4.14 How long shall vain thoughts lodge within thee What though you set a watch before the door of the lips if you let your heart run out in vain impure thoughts the heart is the presence-chamber which is to be kept for God vain thoughts defile the Room and make it unfit for God to come into The thoughts make way for sin while the mind is musing the heart burns David let his heart rove into wanton thoughts and that made way for the act of adultery 2 Sam. 11.4 Thoughts are Purveyers for sin they do first start sin and then the heart hunts it Answ 7 7. If you would keep your heart keep your accounts well bring thy heart often to trial put queries to thy heart O my heart what dost thou whether goest thou see what work lies undone what sin thou hast to bewail what grace to strengthen search thy evidences examine thy title to Christ 2 Cor. 13.5 Traverse things narrowly in thy soul see if there be no sin countenanced search as Israel did for Leven keep a Diary in thy heart see how things go in thy soul be not a stranger at home for want of this pâ—lying with the heart many are kept in the dark and understand not the true state of their souls they live known to others but dye unknown to themselves O what wisdom is it for a Christian to be much with his own heart he that would keep his Estate must keep his Account-books well Christian redeem time every day to turn over the book of conscience trade with thy own heart it will be stealing out to sin call it often to account Seneca would every night when his candle was out ask himself what he had done that day often reckonings keep God and the conscience friends Answ 8 8. If you would keep your heat set fences about your heart those who would keep fruit or flowers fence them in There are foure Fences we should set about our hearts to keep them Fence 1 1. The fear of God Prov. 23.17 Be thou in the fear of the Lord all the day long As in natural fear the spirits recoil to the heart to keep it so the fear of God preserves the heart fear puts an holy awe upon the soul and keeps it from sinful excursions fear bolts the door of the heart against vanity Prov. 16.6 By the fear of the Lord men depart from evil As a Noble-mans Porter stands at the gate to keep out every thing that is unseemly from being brought into the house so the fear of God stands as an armed man at the gate of the heart to keep out tentations from entrings fear lies sentinel it stands as a Watchman on the Tower and looks every way to see what danger is approaching fear will not admit any thing into the soul which is dishonourable to God 2. Love without fear makes us presume and fear Fence 2 without love makes us despair the love of God is the most forcible Argument to prevail with an ingenious spirit Thus love argues Hath God given me Christ hath he joynted me in the promises hath he setled a Reversion of heaven upon me and shall I walk unworthy of this love shall I voluntarily sin against this God No I will rather dye than sin this made
strength Gods Spirit breathed in keeps us in breath The sacred Anchor Titus 2. â—3 Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ A Christians happiness is in reversion it is yet behind a Saint in in this life is aeternitatis candidatus a candidate and expectant of heaven he hath little in hand but much in hope so saith the Text Looking for that blessed hope c. There is enough to mak us breathe after that hope if we look either Intra or Extra 1. Intra if we turn our eyes inward and behold â—ur sins This made Paul himself cry out O wretched man that I am Rom. 7.24 A Christian hath two men within him flesh and Spirit this may make him look for that blessed hope when he shall be disintangled of his sins and shall be as the Angels of God 2. If we look Extra if we cast our eyes abroad the world is but our sojourning-house it is a Stage whereon vanity and vexation act their part and the Scene seldom alters Depart this is not your rest Mich. 2.10 all which considered may make us look for that blessed hope and the glorious appearing of the great God and our Saviour In which words there is 1. The Act looking 2. The Object which is set down 1. Emphatically that blessed hope 2. Specifically the glorious appearing of the great God c. I begin with the first the Act looking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a threefold looking 1. A looking with desire as the servant looked for the year of Jubily and release Lev. 25.40 or as the Bride looks for the marriage day Now it is a time of absence from our Husband Christ therefore we are dressed in mourning and hang our Harps upon the Willows but how doth the Spouse desire the marriage day when the Nuptials shall be solemnized at that wedding the water shall be turned into wine How doth the pious soul cry out in an holy pang of desire usque quo how long Lord why is thy Chariot so long a coming why tarry the wheeles of thy Chariot it is the Vote of the whole Church Rev. 22.17 Come Lord Jesus come quickly 2. There is a looking with joy Rom. 5.2 We rejoyce in hope of the glory of God There is terror in a sinners looking it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful looking for of judgement Heb. 10.27 as a man indebt looks every hour when the Serjeant shall arrest him but the Saints is a joyful looking as a man looks for a friend or for one that is to pay him a great summe of money So Moses looked with joy to the recompence of reward Heb. 11.26 3. There is a looking with patience as a man casts his seed into the earth and looks with patience till the Crop spring up Jam. 7.5 Behold the Husbandman waiteth for the pretious fruit of the earth and hath long patience for it be ye also patient for the coming of the Lord draweth nigh So much for the Act looking 2. The Object that blessed hope where we are to consider 1. What hope is 2. What a Christian hopes for 1. What hope is I answer Hope is a Theological grace planted in the heart by the Spirit of God whereby a Christian is quickned to the expectation of those things which are held forth in the promise Rom. 8.25 If we hope for that we see not then do we with patience wait for it Aquinas descibes hope thus Spes est circa bonum arduum futurum possibile 1. Hope is circa bonum it looks at some good so it differs from fear fear looks at evil hope at good 2. Hope circa bonum futurum it looks at some good to come so it differs from joy joy is exercised about something present hope about something future So Clemens Alexandrinus defines hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hope is circa bonum arduum it looks at some good which is difficult to attain So hope differs from desire desire is weak and transient it is soon over hope is resolute and fixed it wrastles with difficulties and will not give over till it hath the thing hoped for 4. Hope is circa bonum possibile it looks at some good which is feasible and which there is possibility of obtaining So hope differs from despair despair looks on things with black spectacles and gives all for lost hope is like Cork to the Net which keeps the heart from sinking in despair Thus you have seen what hope is Here a Question may be moved how hope differs from Faith Answer These two graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Hope are so like that they have been taken one for the other there is such a near affinity between them that saith Luther it is hard to find a difference But though they are placed near together as the two wings of the Cherubims on the Mercy-seat yet they are not the same Indeed in some things Faith and Hope do agree both feed upon the Promise both help to support the soul in trouble Faith and Hope are like two bladdars put under a Christian which keep him from sinking in the waters of affliction both of these graces like cordial-water comfort the fainting soul There is joy in believing Rom. 15.13 Rejoycing in hope Rom. 5.2 Faith and Hope like those two golden Pipes Zach. 4.12 empty their golden Oyle of joy into a Christian but though in some things these two graces agree and are alike yet in some things they differ Faith and Hope differ 1. Ordine in order and priority Faith doth precede and go before hope it is the Mother grace Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ground if things hoped for Heb. 11.1 The Promises are precious they are like the Ark which had Manna laid up in it but we must first believe the things contained in the promise before we hope for them Therefore Hierom saith well * Spes est expectatio rerum quaâ— in fide hâ—bemus Faith lights the Lamp of Hope as the fire of the Altar lighted the Lamps of the Sanctuary Thus these graces differ in Priority Hope is the Daughter of Faith 2. They differ Naturâ in their nature and that two wayes 1. Hope only looks forward at things to come Faith looks backward aswell as forward it looks at things past as well as future Faith believes Christs Passion and Resurrection as well as his coming to glory 2. Hope looks at the excellency of the promise Faith looks at the certainty * Fides intuetur verbum rei spes vero rem verbi Alsted Hope reads over the writing of the promise Faith looks at the seal of the promise Titus 1.2 In hope of eternal life which God that cannot lye hath promised That which Hope looks at is eternal life that which Faith looks at is the infallibility of the promise God which cannot lye hath promised In a word Faith believes Hope waits
Bernard saith Fragrare unguentis optimis Christ will give them a new name he will call them his friends his Spouse the apple of his eye their names shall flourish with honour and give forth their perfume as the wine of Lebanon 3. Christ as a Judge will appear to crown his people when body and soul shall be reunited and perfected in glory Christ will take his people into his sweet and everlasting embraces he will lay them in his bosome he will set them upon his Throne he will fill them with the Inebriating wine of his love to all eternity And thus you see what is the Saints hope namely the glorious appearing of Christ when he shall appear as a Judge to acquit vindicate crown them Use 1 1. See here the misery of a wicked man who hath all his hope in this life Informat he makes the wedge of gold his hope he casts his Anchor downwards he can have no hope of Christs appearing he fears Christs appearing he doth not hope for it he is like a Prisoner that fears the Judges coming to the Bench. Christs appearing will be a dismal appearing to him when Christ shall appear where shall the ungodly and the sinner appear 1 Pet. 4.18 a wicked man is like a Mariner at Sea that hath no Anchor like a man in a storm that hath no shelter where is his hope when he shall come to die It is with a sinner as it was with the old world when the flood came the waters did arise higher and higher by degrees First the waters came to the Valleys but they encouraged themseves in the Hills then the waters came to the Mountains I but there might be some Trees upon the Hills and they would climb up to them then the waters prevailed and rose to the top of the Trees now they had nothing to trust to all hopes of being saved were gone So it is with a sinner if one comfort be taken away he hath another left if a Relation be gone he hath an estate left if one Crutch be broken yet he hath another to lean upon I but sickness comes and he sees he must die and appear before his Judge now he hath no hope he dies despairing he must lie for ever in the boyling furnace of Gods wrath * In inferno nulla est redemptio qui illic damnatuus demersus fuerit ulterius non exibit Aug. in Serm. ad Erem In cava Lethaeas dolia portat aquas 2. Put your selves upon the tryal Have you this blessed hope of Christs appearing and of your appearing with him in glory come almost to any man and you Use 2 shall hear him say he hopes to be saved well then Trial. let every soul put it self upon the tryal I shall show you four differences between a sound Hope and a sandy Hope 1. True hope is quickning it sets a man a working for heaven * Addit conatum quendam elevationem animi Aquinas it is called a lively hope 1 Pet. 1.3 it puts life into a man hope is a Spur to duty a Whetstone to industry Hope of victory makes the Souldier fight hope of gain makes the Merchant runthrough the several Zones Divine hope is as Wind to the Sails as Wheeles to the Chariot it makes a Christian active in Religion he runs the wayes of Gods Commandements * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hope is circa arduum it cuts away through the Rock it wrastles with difficulties it despiseth dangers it marcheth in the face of death True hope never gives over till it hath the thing hoped for He who hath Divine hope will have Christ though it be in a Furnance he will profess the truth though the next word Christiani ad Leones The Romans as Tertullian observes would endure all kind of hardship they would fight with cold and hunger and run any hazard for hope at last to be Consul which was saith Tertullian unius anni gaudium volaticum honour but for a year Oh then what pains will he take who hath hopes of heaven where he shall be Crowned with a Garland of glory for ever doth that man say his hope is in God who stands all the day idle Prov. 19.24 there is a faint velleity in Hypocrites they would be saved but sit still and do nothing their hope is not a a lively hope but a dead hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True hope is in the soul like fire which is an active Element it is ever sparkling or flaming 2. True hope is purifying 1 Joh. 3.3 He that hath this hope in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying himself Hope is in the soul as lightning is in the Aire it clears the Air he who hath hope in Christ sets himself against all sin both in purpose and practice he is a consecrated person there is engraven upon his heart Holiness to the Lord hope is a Virgin-grace it lives in the soul tanquam scintillatio in fomite tanquam ramus in radice * O quam multi cum vanaspe descendunt ad inferos Aug. St. Bernard compares holiness to the Root and hope to the Branch true hope flourisheth upon the root of holiness now then try your hope by this Scripture Touchstone The hypocrite saith he hath hope but is he a purified person what an unclean person and hope to go to heaven nothings enters there which defileth Rev. 21.27 what a drunkard and hope to be saved dost thou think to go reeling to heaven what an Apostate and yet hope to be saved as if there were any going to heaven backward * O quam multi cum vanaspe descendunt ad inferos Aug. The wicked man is not sure of happiness but secure 3. A true hope is a good hope 2 Thes 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath given us good hope through grace A wicked mans hope is as far from being good as his heart the Hebrew word for hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both confidence and folly it is fitly applyed to a wicked mans hope his confidence is folly the hope of a godly man is compared to an Anchor Hebr. 6.19 the hope of a wicked man to a Spiders Web Job 8.14 And the sinners hope is fitly resembled to a Spiders Web three wayes 1. The Spiders Web hath no foundation such is the hope of the wicked it is a pleasing thing but it hath nothing to rest upon A godly mans hope is built upon a double Basis 1. The Word of God Psal 130.5 In his word do I hope The Word saith Let the sinner forsake his way and the Lord will abundantly pardon The Word saith Hereby we know that Christ abideth in us by the Spirit which he hath given us 1 Joh. 3.8 Now a child of God finding these qualifications wrought in him he builds his hope for heaven upon them In his Word do I hope 2. The hope of a godly man is built upon experiences Rom. 5.4
Experience worketh hope A Believer can bring in a Catalogue of experiences Psal 119.65 Thou hast dealt well with thy servant So can a Believer say God hath dealt well with him In several cases he hath had experiences of God when his sins and tentations have been strong God hath come in with Auxiliary Forces and his grace hath been sufficient When his heart hath been sinking under fears God hath boyed him up out of quicksands and lifted up his head out of deep waters Psal 3.3 Thou art O Lord my glory and the lifter up of my head When his heart hath been dead in duty the Spirit of God hath been sweetly tuning of his soul and now he makes melody in his heart to the Lord Ephes 5.19 A godly man hath many signal experiences of Gods favour to him and experience breeds hope So that a godly mans hope hath a foundation it is a well-built hope that hope must needs stand strong which stands with one foot upon a promise and with the other foot upon an experience But a wicked mans hope is tela aranea a Spiders Web he hath nothing to ground his hope upon his hope is an imposture a golden dream Isa 29.8 It is as when an hungry man dreameth and behold he eateth but he awaketh and his soul is empty The hope of a sinner is like a dying mans will that hath neither seal set to it or witnesses in the will he promiseth to bequeath such a Mannor and Lordship so many thousand pounds to such a one but the will being without seal and witnesses it is null and void in Law just such is the hope of a wicked man his hope promiseth him great matters that Christ is his and all the priviledges of heaven are his but alas it is a meer delusion of his false heart when things come to be examined he wants both seal and witnesses he wants the seal of the Word to confirm his Title and the witness of the Spirit Plurimi spe periclitantur * Aug. this is a sad thing for a man to go to hell with the hope of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eurip. 2. The Spider spins the web out of her own bowels she fetcheth all from her self The Bee fetcheth all from without the matter of her Comb and Honey the sucks from the flower The Spider fetcheth all from within her self A true Christian like the Bee fetcheth all from without he sucks from the sweet flower of Christs Righteousness Isa 45.24 In the Lord have I righteousness and strength But a wicked man like the Spider fetcheth all his hope from within â—he spins the thread of his hope out of himself his duties and moralities thus his hope is like the Spiders Web. 3. The Spiders Web is but weak the least blast shakes it the least touch breaks it Such is the sinners hope the least terror of Conscience shakes it Job 8.14 whose hope shall be cut off commonly before a wicked mans life is cut off his hope is cut off The godly man hope is a good hope it is solid and scriptural the other is a spiders Web. 4. A true hope is a Persevering hope Heb. 3.6 Whose house are we if we hold fast the confidence of hope firm unto the end True hope doth not faint it is not broken with affliction it is an Adamantine grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope makes us endure therefore it is compared to an Anchor which holds the ship in a storm and to an Helmet 1 Thes 5.8 The Helmet keeps off the blow of the sword or arrow from entring So hope as an helmet keeps off the stroke from a Christian that it shall not hurt or dismay him In time of publick calamities hope keeps the soul from sinking Joel 3.16 The Lord shall roar out of Sihon the heavens and earth shall shake but the Lord will be the hope of his people Though heaven and earth be ready to come together yet a Believers hope abides Sola spes in miseriis consolatur * Cicero A Believer doth never cast away his Anchor The Jews were prisoners in Babylon yet prisoners of hope Zach. 9.10 Turn to your strong hold ye prisoners of hope When a Christan is on his death-bed and all hope of life is taken away yet his hope in God is not taken away 3. What unspeakable comfort is this to a child of Use 3 God that upon a serious trial finds he hath a well-built hope * Solamen vitae mortalis est spes vitae immortalis Austin when Christ shall appear Consolation â—t will be a glorious appearing to a believer Credula vitam spes fovet A Christian is like a rich heir that hath great Lands in Reversion he hath much in hope Alexander having given away almost all he had in Greece and being asked what he had left for himself answered Hope his meaning was he had hope to conquer more Kingdoms as afterwards he did So if a Christians outward comforts were taken away and one should ask him what he had left he might say The Anchor of hope he hath a confident hope of those eternal Mansions which Jesus Christ is gone to prepare for him John 14.2 When Christ who is his life shall appear then shall he also appear with him in glory Col. 3.4 Oh what comfort is this how may this lighten and sweeten the crosse after the waters of Marah comes the wine of Paradise after a wet Spring a joyful Harvest Use 4 1. Be exhorted to chearfulness Rom. 5.2 We rejoyce in hope of the glory of God Exhort Timorâ— contristatur animum Branch 1 fear begets sorrow hope begets joy Spes non potest esse sine gaudio Divine hope saith Austin cannot be without some mixture of joy hath a Christian hopes of heaven and not rejoyce Prov. 10.28 The hope of the righteous shall be gladness Object Object But may some say It is long before we shall enter upon possession of heaven and hope deferred makes the heart sick Prov. 13.12 Answ Answ It is not long Rev. 22.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly and my reward is with me This glorious reward we hope for is quickly in faiths account faith makes things future present what hope saith shall be faith saith it is already Christs coming is at hand the bright morning Star begins to appear as a Perspective glass makes those things which are a good way off seem near to the eye So faith makes Christ and heaven and the day of recompence seem to be near it gives a kind of possession of them in this life Oh then Christians rejoyce turn your lamentations into Halelujahs it is but a while and you shall be made partakers of those blessed things you hope for think of the certainty of Christs appearing Behold I come and think of the celerity I come quickly 2. Maintain your hopes against all discouragements Branch 2 either of fear or tentation Christians let
not the Divel dispute you out of your hopes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Souldier that hath the higher ground and is gotten upon an hill he will not let the enemy beat him off his ground but will keep it to the last breath Hath God set you on the higher ground hath he raised your hopes as high as heaven be not beaten off your ground maintain your hopes to the last pray to God that he would further clear your Title to heaven that you may be as Mount Sihon which cannot be moved 3. How should this make us abound in the work of Branch 3 the Lord. Spes sulcis credit aratis Semina quae magno foenore reddet ager He who hath a well-grounded hope of heaven how fervent should he be in duty how zealous in the cause of God! the hope of glory should spirit and animate a Christian If there could be grief in heaven sure it would be that we have done God no more service what an infinite disproportion is there between our work and reward Let Divine Hope be as Oyle to the Lamp as Wind to the Sailes to excite and to blow us forward in holy activity for God we sow in hope Gal. 6.9 Let us not bâ— weary in well-doing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due season we shall reap if we faint not Branch 4 4. Let us live suitable to our hopes in an holy Angelical walking They who have heaven in their hopes should have heaven in their lives let us walk after that golden pattern whith Christ hath left us 1 Joh. 2.6 As we hope to have Christs death for our justification we must have his life for our imitation I will conclude with that Philip. 1.27 Only let your conversation be as it becometh the Gospel of Christ The trees of Righteousness blossoming and bringing forth fruit Phil. 1.11 Being filled with the fruits of Righteousnesse which are by Iesus Christ unto the glory and praise of God THE blessed Apostle in this Chapter makes a solemn Prayer to God for these Philippians and among the rest he puts up two rare Petitions for them 1. That they might be sincere Ver. 10. 2. That they might be fruitful in the words of the Text Being filled with the fruits of Righteousness c. Where is observable 1. The Matter being filled with fruits 2. The Manner of Production by Jesus Christ 3. The End which are to the glory and praise of God Doctrine from whence this great truth doth result Doctr. That Christians should above all things endeavour after fruithfulness The Saints are called trees of Righteousness Isa 61.3 These rational trees must not only bring forth leaves but fruit Being filled with the fruits of righteousness For the further amplifying of this there are two things to be enquired into 1. How a Christian brings forth fruit 2. What is the fruit he brings forth 1. How a Christian brings forth fruit I answer he brings forth fruit in the Vine by nature we are barren there is not one good blossome growing on us but when by faith we are engraffed into Christ then we grow and fructifie Joh. 15.4 As the branch cannot bear fruit of itself except it abide in the Vine no more can ye except ye abide in me Jesus Christ is that blessed Root which shoots up that sap of grace into his Branches The Pelagians tell us we have sufficiency of our selves to bring forth good fruit but how improper is this doth not the Root contribute to the Branches is it not of Christs pretious fulness that we receive Joh. 1.16 Therefore it is observable Christ calls the Spouses grace his grace Cant. 5.1 I have gathered my Myrrhe with my Spice Christ saith not thy myrrhe but my myrrhe Emissiones istae bone Jesu sunt emissiones tuae Bern. in Cant. If the Saints bear any spiritual fruit they are beholding to Christ for it it is his wine it is his myrrhe Hose 14.8 From me is thy fruit found 2. What that fruit is which a good Christian brings forth Answer it is 1. Inward fruit 2. Outward fruit 3. Kindly fruit 4. Seasonable fruit 1. A Christian brings forth inward fruit Love joy peace long-suffering gentleness goodness faith c. Gal. 5.22 This fruit is sweet and mellows growing under the Sun of Righteousness this is that ripe fruit God delights to taste of Micah 7.1 2. A Christian brings forth outward fruit 1. The fruit of good discourse Prov. 15.4 A wholesome tongue is a tree of life Gracious speeches fall from the lips of a godly man as fruit from a tree 2. The fruit of good works Col. 1.10 God will say at the last day show me thy faith by thy works Jam. 2.18 A true Saint doth all the good he can honouring the Lord with his substance he knows he is to be in the world but a while therefore lives much in a little time and crowds up a great deale of work in a little room it was Christs speech not long before his suffering I have finished the work which thou gavest me to do Joh. 17.4 How can they be said to finish their work that never yet began a good work 3. A Christian brings forth kindly fruit The godly man bringeth forth his fruit Psal 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is he brings forth that fruit which is proper for him to bear But what is this kindly and proper fruit I answer when we are good in our Callings and Relations In a Magistrate Justice is kindly fruit Deut. 16.19 in a Minister Zeal Acts 17. â—6 In a Parent Instruction Deut. 4.10 in a Child Reverence Ephes 6.1 in a Master good example Gen. 18.19 Ephes 6.9 in a servant Obedience 1 Pet. 2.18 in the Husband Love Ephes 5.25 in the Wife Submission Ephes 5.22 in a Tradesman diligence Exod. 20.9 in a Souldier innocence Luke 3.14 A tree of Gods planting brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fruit that which is suitable and proper I shall never believe him to be good that doth not bear kindly fruit a good Christian but a bad Master a good Christian but a bad Parent doth not sound well That Minister can no more be good which wants zeal than that wine is good which wants spirits that Magistrate can no more be good which wants Justice than that Pillar is good which is not upright * Remota justitia quid sunt Regna nisi magna latrocinia Aug. That Child can no more be good who doth not honour his Parent than a Traitor can be said to be loyal When Absalom did rise up in rebellion against his Father the Mule which he rode upon as if she were weary of carrying such a burden resigns up her load to the great thick Oak and there left him hanging by the head betwixt Heaven and Earth as neither fit to ascend the one nor worthy to tread upon the other Let Christians be perswaded to bring forth proper and genuine fruit and shine forth in