to be gray-headed in Religion what a credit when it shall be said of him His last works are better than his first Revel 2.19 A good Christian is like wine full of spirits which is good to the last drawing A Limner makes his last work more compleat and curious blessed is that man who the nearer he is to death moves swifter to the heavenly Center FINIS THE TABLE Alphabetical A. ABusers of their souls page 462 Acceptance through Christ 422 Adoption wherein it consists 291 Afflictions no sign of Gods anger 321 322 Afflictions light 395 Angels in some sence inferiour to Saints 319 Anger opposite to meekness 133 Appearance of sin to be avoided 242 Appearing of Christ 579 Arguments to brotherly love 618 Assurance to be laboured after p. 437 Assurance though feisible yet difficult to be attained 440 It is useful 441 How this jewel of assurance may be had 442 B. BAlm of Gilead 490 Beauty of grace 511 Blessedness in reversion 17 Wherein blessedness doth not consist 18 Wherein it doth consist 24 Believe a blessedness to come 27 The godly in some sense blessed in this life 31 32 Blood of Saints pretious 317 C. CHearfulness 588 Childship a state of freedom 332 Children of God 290 291 They labour to make others Gods Children 310 They have boldnesse in Prayer 331 All things turn to their gaod 335 They shall never finally perish 338 They should endeavour to carry themselves as Children 343 Christ the best of Preachers 2 Christ our Righteousness 421 Christ a most transcendent blessing 432 Christ a soul-Physitian 485 Why a Physitian 486 The best Physitian 493 Christs love to his Patients 495 Christ can cure a relapse 504 Christianity no disgraceful thing 60 The nature of Christianity 363 Christians should shine forth in their Relations 594 Comforts belonging to mourners in this life 108 111 In the life to come p. 125 Commands of God not grievous 402 Concatenation of the Graces 38 Conversation must be pure 246 Covetousness a multiplying sin 234 235 D. DAnger of despair 98 99 Dangerous to phancy sin less than it is 101 Deceit of the heart 538 539 Dead in sinne healed by Christ 498 Debt of love differs from other debts 624 Degrees of fruit 607 Deriding holiness a fatal sinne 237 Desertion 323 Differences between true and false desires 194 195 Differences between the Christian race and other 559 Divisions dangerous 626 E. EMissaries of Satan 8 Examples of meekness 143 Excellency of grace 516 Excellency of the mourners comfort 113 Exhortation ton to mutual love p. 627 F. FAith in our heavenly Physiitian 505 Faith makes us Children 952 Faith a suffering grace 381 How faith enables to suffer 382 Fences about the heart 550 Fear an enemy to suffering 370 Fickleness of the heart 540 Flesh not to be listned to 371 Forethoughts of sufferings 366 Forgiving of injuries 138 Forsaking of sinne may have its deceits 241 Fruitfulness 591 Fruit in the season 595 Exhortation to fruitfulness 604 Fulness of Christ 417 G. GOod Conscience 373 Glory proportioned to the service we do for God 65 Godly have cause to long for death 61 Gospel-precepts facill compar'd with the severity of the Law 409 Grace severally taken in Scripture 512 Grace not bestowed on all p. 514 Grace quickneth the soul 516 Grace enricheth 517 Grace adorneth 518 Grace a Spiritual perfume 520 Grace the ballast of the soul 523 Grace fits for glory 523 524 How grace is to be obtained 526 H. HArdness of heart dangerous 87 Heart-custody 529 Heart kept with all kind of keeping 531 At all times 534 Heart the Fountain of our actions 541 Motives to heart-custody 552 Hindrances of the successe of the Word 9 10 Honour of Gods children 315 Honour to suffer for Christ 391 Hope of a Christian 576 Hope and Faith differenced 577 Signs of a true hope 583 How Christ heals 489 Hunger of the soul described 153 A reproof of those who have no spiritual hunger 156 Who hunger after unrighteousness 160 Signs of Spiritual hunger 162 Helps to spiritual hunger p. 170 Hungry shall be filled 172 173 I. IMpure hearts deciphered 229 230 Interest in Christ to be laboured after 431 Joys of heaven resembled to a feast 116 K. KEeping the heart 531 Kingdom of heaven excells other Kingdoms 56 57 How we may know we belong to it 62 Thoughts of this Kingdom sweetens poverty 66 Knowledge alone will not make a man happy 633 634 L. LIfe to be denied for Christ 377 Loss of the soul foolish 464. Fatal 465 Love of God in making us his children 313 Love to be centred on Christ 445 Love to Gods Children 307 Love of the world an enemy to suffering 369 Love among Christians 616 617 M. MAlice mental murder 134 Manner of the Spirits comforting p. 111 112 Manner of our seeing God in heaven 259 Means of a Spiritual cure 507 Meekness what it is 132 Motives to meekness 145 146 Directions for meekness 152 Mercifulness 180 Mercifulness to mens souls 183 Names 188 Estates 193 Offences 194 Wants 195 Exhortatâ—â—n to mercifulness 206 Motives to mercifulness 210 Rules about showing mercy 218 Ministers must take all opportunities for soul-service 6 Ministers Seedsmen 7 Their dignity 12 Ministers under the torrid zone of persecution 354 What need there is of Ministers in the Church 477 Misery of a Christless person 428 Mourners are blessed 67 Sin the object of mourning 69 What is not the right mourning for sin 70 What is the right mourning p. 72 Mourn for the sins of others 80 For the miseries of the Church 82 Seasons of mourning 83 Degrees of mourning 85 Motives to mourning 91 Hinderances of mourning 98 Helps to mourning 106 N. NAmes of others not to be wronged 188 189 Nicities in Religion too much minded 159 This discovers want of appetite ibid. O. OBjections of sinners answered 501 502 Opposites to meekness 133 Opposite to mourning 86 Ordination needful for Preachers 4 5 6 Outward things not suitable to the soul 20 Not durable 21 P. PAssions to be watched over 548 Patience abused grows furious 105 Patience a Christians Armour of proof p. 386 Peaceable mindedness 269 Motives to it 277 Peace-makers blessed 285 People to encourage their Ministers 14 15 Persecution 347 VVhy it must be 351 352 What that persecution is which will not make a man blessed 358 What that is will make him blessed 359 A reproof to such as refuse to suffer persecution 364 To such as inflict persecution 365 How to prepare for persecution 368 Persecution cannot hinder blessedness 397 Poverrty of spirit 41 How poverty of spirit differs from humility 42 How from self-denial ibid. Why Christians must be poor in spirit 43 Signs of poverty of Spirit 47 Practice of Religion makes us happy 638 What it is hinders practice 642 Pretiousness of the soul 451 Pride of spirit dangerous 45 Priviledges of Gods Children 320 Procrastination dangerous 103 Promises made to suffering p. 388 Purity of heart 222 Why we must be pure 224 Why the heart must be 226 Purity the souls beauty 227 Signs of a pure heart 238 An exhortation to peart purity 248 Means for heart purity 254 R. REasons why mourners want comfort 122 123 Reasonings of the flesh dangerous 379 Recompencing good for evil 140 141 Regarding iniquity what it is 231 Regeneration 301 Rejoycing in Christ 448 Religion a Race 554 Reproof to be taken kindly 479 Reverence in Gods worship 245 Rewards for Christs Martyrs 399 Righteousness what it implies 154 Righteous person who 368 S. SAints perseverance 524 Saints glorified are Kings 53 Scandals p. 415. Self-denial needful for suffering 375 Scripture to be resorted to 374 Signs of Gods Children 298 Signs of sincerity 238 Sins commands grievous 411 Sin a deadly evil 106 Sin a soul desease 469 How resembled to sickness 469 470 Sin the worst sickness 475 Sick souls think themselves well 481 The reasons of that mistake 482 Sin spreads over the whole soul 470 471 Sin a spiritual sleep 545 Soul more precious than a world 458 Spirit of Adoption a Spirit of supplication 302 303 Sufferings of Christ 392 Suffering-graces 381 T. TEaching 330 Tears pretious 92 Tenderness of heart 299 Thankfulness for Christ 450 Thoughs to be watched over 549 Tongue-persecution 350 Torments of the damned unexpressably grievous 412 Trial of grace p. 526 Truth to be prized 373 V. VAnity of the Creature 425 Vindication of the Church of England 200 Vision of God in heaven glorious 260 It will be speedy 264 Unbelief how great a sin 233 Unfruitfulness 600 Unmercifulness reproved 203 Unworthiness should not keep us from Christ p. 501 W. WAant of love reproved 625 Watchfulness needful in prosperity 537 Witness of the Spirit 305 Word of God healing 489 Works commendable 201 Z. Zeal 305 FINIS
Frankincense and Myrrhe ver 9 11. In the third Chapter the Evangelist records his Baptisme in the fourth his tentations in the fifth his preaching which Chapter is like a rich mine every veine hath some gold in it There are four things in this Chapter which offer themselves to our view 1. The Preacher 2. The Pulpit 3. The Occasion 4. The Sermon 1. The Preacher 1. The Preacher Jesus Christ The best of Preachers He went up He in whom there was a combination of vertues a constellation of beauties He whose lips were not only sweet as the hony-comb but did drop as the hony-comb his words an Oracle his works a Miracle his life a Pattern his death a Sacrifice He went up into a mountain and taught Jesus Christ was every way enobled and qualified for the work of the Ministry 1. Christ was an intelligent Preacher He had the Spirit without measure John 3.34 and knew how to speak a word in due season when to humble when to comfort We cannot know all the faces of our hearers Christ knew the hearts of his hearers He understood what Doctrine would best suit with them as the husbandman can tell what sort of graine is proper for such a soyle 2. Christ was a powerful Preacher He spake with authority Matth. 7.29 He could set mens sinnes before them and show them their very hearts John 4.29 Come see a man which told me all things which ever I did That is the best Glasse not which is most richly set with Pearle but which shows the truest face Christ was a Preacher to the conscience He breathed as much zeal as eloquence he often touched upon the heart-strings What is said of Luther is more truly applicable to Christ He spake as if he had been within a man He could drive the wedge of his Doctrine in the most knotty piece He was able with his two-edged sword to pierce an heart of stone Never man spake like this man John 7.46 3. Christ was a successeful Preacher He had the Art of converting souls John 10.40 Many beleeved on him yea persons of rank and quality John 12.42 Among the chief Rulers many beleeved He who had Grace poured into his lips Psalm 45.2 could pour grace into his hearers hearts He had the Key of David in his hand and when he pleased did open the hearts of men and make way both for himself and his Doctrine to enter If he did blow the Trumpet his very enemies would come under his Banner upon his Summons none durst but surrender 4. Christ was a lawful Preacher as He had his Unction from his Father so his Mission John 8.18 The Father that sent me bears witnesse of me Christ in whom were all perfections concentred yet would be solemnly sealed and inaugurated into his Ministerial as wel as Mediatory Office if Jesus Christ would not enter upon the work of the Ministry without a Commission how absurdly impudent are they who without any warrant dare invade this holy Fuction There must be a lawful admission of men into the Ministry * Nemo in Ecclesia debet publice concionari nisi rite vocatus Austin Heb. 5.4 No man taketh this honour to himself but he that is called of God as was Aaron Our Lord Christ as he gave Apostles and Prophets which were extraordinary Ministers so Pastors and Teachers which were initiated and made in an ordinary way Ephes 4.11 and He will have a Ministry perpetuated Matth. 28.20 Lo I am with you alway even unto the end of the world Sure there is as much need of Ordination now as in Christs time and the time of the Apostles there being then extraordinary gifts in the Church which are now ceased Object 1. But why should not the Ministry lye in common Hath the Lord spoken only by Moses Num. 12.2 Why should not one preach as well as another Answ Because God who is the God of order hath made the work of the Ministry a select distinct Office from any other As in the body natural the members have a distinct office the eye is to see the hand to work you may as well say why should not the hand see as well as the eye because God hath made the distinction He hath put the visive faculty into the one and not the other So here God hath made a distinction between the work of the Ministry and other work Quest Where is this distinction Answ 1. We finde in Scripture a distinction between Pastor and People 1. Pet. 5.2 The Elders or Ministers I exhort Feed the flock of God which is among you If any one may preach by the same rule all may and then what will become of the Apostles distinction Where will the flock of God be if all be Pastors 2. God hath cut out the Minister his work which is proper for him and doth not belong to any other 1 Tim. 4.13 Give attendance to reading to exhortation to doctrine give thy self wholly to them or as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou wholly in them This charge is peculiar to the Minister and doth not concern any other It is not spoken to the Tradesman that he should give himself wholly to Doctrine and Exhortation no let him look to his shop it is not spoken to the plough-man that he should give himself wholly to preaching no let him give himself to his plough It is the Ministers charge the Apostle speaks to Timothy and in him to the rest who had the hands of the Presbytery laid on them and 2 Tim. 2.15 Study to shew thy self approved a workman that needeth not to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth This is spoken peculiarly to the Minister Every one that can read the Word aright cannot divide the Word aright So that the work of the Ministry doth not lye in common it is a select peculiar work As none might touch the Arke but the Priests none may touch this Temple-office but such as are called to it Object 2. But if a man hath gifts is not this sufficient I answer no as grace is not sufficient to make a Minister so neither gifts The Scripture puts a difference between gifting and sending Rom. 10.15 How shall they preach unlesse they be sent If gifts were enough to constitute a Minister the Apostle should have said How shall they preach unlesse they be gifted but he saith Unlesse they be sent As in other callings gifts do not make a Magistrate The Attorney that pleads at Bar may have as good gifts as the Judge that sits upon the Bench but he must have a Commission before he sit as Judge If it be thus in matters Civil much more Ecclesiastical and Sacred which are as Bucer saith Maximi mementi things of the highest importance Those therefore that do usurp the Ministerial work without any special designation and appointment do discover more pride than zeale They act out of their sphere and are guilty
you may light others to heaven with you I will conclude with that of the Apostle 1 Cor. 15.58 Therefore my Beloved Brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. SECT 2. Secondly LET me turn my self to the Flock of God Use 2 If Ministers must take all opportunities Branch 1 to preach you must take all opportunities to hear If there were twice or thrice a week a certain sum of money to be distributed to all comers then people would resort thither now think thus with your selves when the Word of God is preached the bread of life is distributed which is more precious than thousands of gold and silver Psal 119.72 In the Word preached heaven and salvation is offered to you in this Field the Pearl of price is hid How should you flock like Doves to the windows of the Sanctuary Isa 60.8 We read the gate of the Temple was called beautiful Acts 3.2 The gate of Gods house is the beautiful gate lye at these posts of wisdomes doores Prov. 8.34 Branch 2 2. Not only hear the Word preached but encourage those Ministers who do preach 1. By liberal maintaining of them Though I hope all who have Gods Urim and Thummim written upon them can say as the Apostle 2 Cor. 12.14 I seek not yours but you yet that Scripture is still Canonical 1 Cor. 9.14 So hath the Lord ordained that they which preach the Gospel should live of the Gospel Are not labourers in a Vineyard maintained by their labours saith Peter Martyr And the Apostle puts the question Who plants a Vineyard and eateth not the fruit of it 1 Cor. 9.7 Hypocrites love a cheap Religion they like a Gospel that will put them to no charges they are content so they may have golden bags to have woodden priests How many by saving their purses have lost their souls Julian the Apostate robbed the Ministers pretending conscience I need not tell you how vengeance pursued him Is it not pity the fire on Gods Altar should go out for want of pouring on a little golden oyle David would not offer that to God which cost him nothing 2 Sam. 24.24 2. Encourage Gods Ministers by your fruitfulnesse under their labours when Ministers are upon the Mount let them not be upon the Rocks What cost hath God laid out upon this City never I believe since the Apostles times was there a more learned orthodox powerful Ministry than now Gods Ministers are called Stars Rev. 1.20 In this City every morning a Star appears besides the bright constellation on the Lords day Oh you that feed in the greene pastures of Ordinances be fat and fertil you that are planted in the Courts of God flourish in the Courts of God Psalm 92.13 How sad will it be with a people that shall go laden to Hell with Gospel-blessings The best way to encourage your Ministers is to let them see the travel of their souls in your new birth It is a great comfort when a Minister doth not only woe souls but win souls Prov. 11.30 He that winneth souls is wise This is a Ministers glory 1 Thes 2.19 For what is our joy or crown of rejoycing are not even ye A successeful Preacher wears two crowns a Crown of righteousnesse in heaven and a Crown of rejoycing here upon earth Are not ye our Crown 3. Encourage your Ministers by praying for them Branch 3 Their work is great it is a work will take up their head and heart and all little enough it is a work fitter for Angels * Opus Angelicis humeris formidaudum Erasm than men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is sufficient for these things 1 Cor. 2.16 Oh pray for them Christ indeed when he ascended the Mount and was to preach needed none of the peoples prayers for him He had a sufficient stock by him the Divine nature to supply him but all his under-officers in the Ministry need prayer If Saint Paul who abounded in the graces of the Spirit and super-natural revelations did beg prayer 1 Thes 5.25 then surely other Ministers need prayer who pretend not to any such revelations And pray for your Ministers 1. That God will direct them what to preach that he will cut out their work for them Jonah 3.2 Go preach the preaching that I bid thee It is a great matter to preach suitable truths these are acceptable words Eccles 12.10 2. Pray that God will go forth with their labours for else they toyle and catch nothing Gods Spirit must fill the sails of our ministry * Cathedram habet in caelo qui corda docet in terra Austin It is not the hand that scatters the seed which makes it spring up but the dewes and influences of heaven So it is not our preaching but the Divine influence of the Spirit that makes grace grow in mens hearts We are but Pipes and Organs it is Gods Spirit blowing in us that makes the Preaching of the Word by a Divine Enchantment allure souls to Christ Ministers are but Stars to light you to Christ the Spirit is the load-stone to draw you All the good done by our Ministry is per virtutem efficaciam Domini * Bucer Oh then pray for us that God will make his work prosper in our hands this may be one Reason why the Word preached doth profit no more because people pray no more perhaps you complain the Tool is dull the Minister is dead and cold you should have whetted and sharpned him by your prayer if you would have the door of a blessing opened to you through our Ministry you must unlock it by the key of prayer CHAP. II. Shewing that there is a Blessedness in Reversion Matth. 5.3 Blessed are the Poor in Spirit 4. The Sermon HAving done with the occasion I come now Fourthly to the Sermon it self Blessed are the Poor in Spirit Christ doth not begin his Sermon on the Mount as the Law was delivered on the Mount Mandatis Minis with commands and threatnings the Trumpet sounding the Fire flaming the Earth quaking and the hearts of the Israelites too for fear but our Saviour whose lips dropped as the honey-comb begins Promissis Illectamentis with Promises and Blessings So sweet and ravishing was the Doctrine of this heavenly Orpheus that like Musick it was able to charme the most savage natures yea to draw hearts of stone to him To begin then with this first word Blessed If there be any blessedness in knowledge it must needs be in the knowledge of blessedness For the Illustration of this I shall lay down two Aphorisms or Conclusions 1. That there is a blessedness in Reversion 2. That the godly are in some sense already blessed 1. That there is a blessedness in Reversion The people of God meet with many knotty difficulties and sinking discouragements in the way of Religion their march is not only tedious but
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 recompence of reward not all the silks of Persia the spices of Arabia the gold of Ophir can be compared to this glorious reward How should the thoughts of this whet and steel us with courage in our sufferings when they threatned Basil with banishment he comforted himself with this that he should be either under heaven or in heaven * Aut sub coelo aut in coelo It was the hope of this reward which did so animate those Primitive Martyrs who when there was incense put into their hands and there was no more required of them for the saving of their lives but to sprinkle a little of that incense upon the Altar in honour of the Idol they would rather dye than do it this glorious reward in heaven is called a reigning with Christ 2 Tim. 2.12 If we suffer we shall reign with him First Martyrs then Kings Julian honoured all those who were slain in his battels so doth the Lord Jesus after the Saints Crucifixion follows their Coronation they shall reign The wicked first reign and then suffer the godly first suffer and then reign The Saints shall have an happy reign it shall be both peaceable and durable who would not swim through blood to this Crown who would not suffer joyfully Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exceeding glad Ver. 12. The Greek word signifies to leap for joy * Gâ—sticulationem sonat laetantis Erasm Christians should have their spirits elevated and exhilarated when they contemplate the weight of glory 11. If you would be able to suffer pray much beg of God to cloath you with a spirit of zeal and magnanimity Phil. 1.29 To you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake It is a gift of God to be able to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray for this gift do not think you can be able of your selves to lay down life and liberty for Christ Peter was over-confident of himself John 13.37 I will lay down my life for thy sake but Peters strength undid him Peter had habitual grace but he wanted auxiliary grace Christians need fresh gales from heaven pray for the Spirit to animate you in your sufferings as the fire hardens the Potters Vessel which is at first weak and limber so the fire of the Spirit hardens men against sufferings pray that God will make you like the Anvil that you may bear the stroaks of persecutors with invincible patience 1 JOHN 5.3 His Commandments are not grievous CHAP. XXII Containing an Appendix to the Beatitudes YOU have seen what Christ calls for Poverty of spirit Purity of heart meekness mercifulness chearfulness in suffering persecution c. Now that none may hesitate or be troubled at these commands of Christ I thought good as a closure to the former Discourse to take off the surmises and prejudices in mens spirits by this sweet mollifying Scripture His Commandments are not grievous The censuring world objects against Religion that it is difficult and irksome Mal. 1.13 Behold what a weariness is it therefore the Lord that he may invite and encourage us to obedience draws Religion in its fair colours and represents it to us as beautiful and pleasant in these words His Commandments are not grievous This may well be called a sweetning ingredient into Religion and may serve to take off that asperity and harshness which the carnal world would put upon the wayes of God For the clearing of the terms let us consider 1. What is meant here by Commandments Answ By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandments I understand Gospel-precepts faith repentance self-denial c. 2. What is meant by not grievous The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they are not tedious or heavy to be born there is a Meiofis in the words His commands are not grievous that is they are easie sweet excellent Doctr. Hence observe Doctr. That none of Gods commands are grievous when he calls us to be meek merciful pure in heart these Commandments are not grievous Matth. 11.30 My burden is light the Greek word there for burden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the ballast of a ship which glides through the waves so swiftly and easily as if the ship had no weight or pressure in it Christs Commandments are like the ballast of a ship useful but not troublesome all his precepts are sweet and facil therefore called pleasantness Prov. 3.17 To illustrate and amplifie this consider two things 1. Why Christ layes commands upon his people 2. That these commands are not grievous 1. Why Christ layes commands upon his people there are two Reasons 1. In regard of Christ it is sutable to his dignity and state he is Lord Paramount this name is written on his Thigh and Vesture King of Kings Rev. 19.16 And shall not a King appoint Laws to his subjects it is one of the jura regalia the flowres of the Crown to enact Laws and Statutes what is a King without his Laws And shall not Christ by whom Kings reign * Prov. 8.15 put forth his Royal Edicts by which the world shall be governed 2. In regard of the Saints it is well for the people of God that they have Laws to binde and check the exorbitancies of their unruly hearts how far would the Vine spread its luxuriant branches were it not pruned and tyed the heart would be ready to run wilde in sin if it had not affliction to prune it and the Laws of Christ to binde it the precepts of Christ are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a yoke Matth. 11.30 The yoke is useful it doth keep the Oxen in from stragling and running out so the precepts of Christ as a yoke do keep the godly from stragling into sin whether should we not run into what damnable opinions and practises did not Christs Lawes lay a check and restraint upon us Blessed be God for precepts That is a blessed yoke which yokes our corruptions we should run to hell were it not for this yoke The Lawes of Christ are a spiritual hedge which keeps the people of God within the pastures of Ordinances some that have broken this hedge and have stragled are now in the Divels pound Thus we see what need the Saints have of the Royal Law 2. The second thing I am to demonstrate is That Christs commands are not grievous I confess they are grievous to the unregenerate man to mourn for sin to be pure in heart to suffer persecution for righteousness sake Durus hic sermo this is grievous to flesh and blood therefore â—hrists commands are compared to bands and cords Psal 2. because carnal men look upon them so Gods commands restrain men from their excess and binde them to their good behaviour therefore they hate these bonds and instead of breaking off sin say Let us break their bands asunder and cast away their cords from us Psal 2.3 A carnal man is
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 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
spirit paves a Cawsey for blessedness Blessed are the poor in spirit Are you poor in spirit you are blessed persons happy for you that ever you were born If you ask Wherein doth this blessedness appear Read the next words Theirs is the Kingdom of heaven CHAP. V. Shewing that the poor in spirit are enriched with a Kingdom Matth. 5.3 Theirs is the Kingdom of Heaven A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is high preferment for the Saints they shall be advanced to a Kingdom there are some who aspiring after earthly greatnesse talk of a temporal reign here but then Gods Church on earth should not be Militant but Triumphant but sure it is the Saints shall reign in a glorious manner Theirs is the Kingdom of heaven a Kingdom is held the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and top of all worldly felicity and this honour have all the Saints so saith our Saviour Theirs is the Kingdom of heaven All Christs subjects are Kings By the Kingdom of heaven is meant that state of glory which the Saints shall enjoy when they shall reign with God and the Angels for ever sin hell and death being fully subdued For the illustration of this I shall show first wherein the Saints in heaven are like Kings SECT 1 Wherein the Saints glorified may be compared to Kings KIngs have their insignia or regalia their ensignes of Royalty and Majesty 1. Kings have their Crowns so the Saints after death have their Crown-royal Rev. 2.10 Be thou faithful unto death and I will give thee a crown of life Believers are not only pardoned but crowned * Corona insignem habet praeceteris ornamentis dignitatem Bern. the Crown is an ensigne of honour A Crown is not for every one it will not fit every head it is only for Kings and persons of renown to wear Psal 21.3 The Crown which the poor in spirit shall wear in heaven is an honourable Crown God himself installs them into their honour and sets the Crown-royal upon their head And this Crown the Saints shall wear which is divinely orient and illustrious exceeds all other 1. 'T is more pure Other Crowns though they may be made of pure gold yet they are mixed mettal they have their troubles A Crown of gold cannot be made without thornes * Non ita corona circundat caput sicut animam sollicitudo it hath so many vexations belonging to it that it is apt to make the head-ache Which made Cyrus say did men but know what cares he sustained under the Imperial Crown ne humi diadema tollerent he thought they would not stoop to take it up But the Saints Crown is made without crosses it is not mingled with care of keeping or fear of losing What Solomon speaks in another sence I may say of the Crown of glory it addes no sorrow with it Prov. 10.22 This Crown like Davids Harp drives away the evil spirit of sorrow and disquiet there can be no more grief in heaven than there is joy in hell 2. This Crown of glory doth not draw envy to it Davids own son envied him and sought to take his Crown from his head A Princely Crown is oftentimes the mark for envy and ambition to shoot at but the Crown the Saints shall wear is free from envy one Saint shall not envy another because all are crowned and though one Crown may be larger than another yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one shall have as big a Crown as he is able to carry 3. This is a never-fading Crown Corona haec non fit ex rosis aut gemmis * Tertul. c. Other Crowns quickly wear away and tumble into the dust Prov. 27.4 Doth the Crown endure to all generations Henry the sixth was honoured with the Crowns of two Kingdoms France and England the first was lost through the faction of his Nobles the other was twice plucked from his head The Crown hath many heirs and successors The Crown is a withering thing death is a worm that feeds in it but the Crown of glory is immarcessible it fadeth not away 1 Pet. 5.4 'T is not like the Rose that loseth its glosse and vernancy this Crown cannot be made to wither but like the flower we call Semper vivens it keeps alwayes fresh and splendent Eternity is a Jewel of the Saints Crown 2. Kings have their Robes The Robe is a garment wherewith Kings are arayed The King of Israel and the King of Judah sate cloathed in their robes 2 Chron. 18.19 The Robe was of scarlet or velvet lind with Ermyn sometimes of a purple colour whence it was called Purpura sometimes of an azure brightnesse Thus the Saints shall have their Robes Rev. 7.9 I beheld a great multitude which no man could number of all Nations and kindreds clothed in white Robes The Saints Robes signifie their glory and splendor and white Robes that is to denote their sanctity they have no sin to taint or defile their Robes in these Robes they shall shine as the Angels 3. Kings have their Scepters in token of Rule and Greatness King Ahashuerus held out to Esther the golden Scepter Esth 5.2 and the Saints in glory have their Scepter and Palms in their hand Rev. 7. It was a custome of great Conquerors to have Palm-branches in their hand in token of victory So the Saints those Kings have Palms an Emblem of victory and triumph they are Victors over sin and hell Rev. 12.11 They overcame by the blood of the Lamb. 4. Kings have their Thrones When Caesar returned from conquering his enemies there were granted to him four Triumphs in token of honour and there was set for him a Chair of Ivory in the Senate and a Throne in the Theatre Thus the Saints in heaven returning from their victories over sin shall have a Chair of State set them more rich than Ivory or Pearl and a Throne of glory Revel 3.21 This shall be 1. An high Throne 't is seated above all the Kings and Princes of the earth nay 't is far above all heavens Ephes 4. There is 1. the Aery heaven which is that space from the earth usque ad spheram lunae to the sphere of the Moon 2. The Starry heaven the place where are the Stars and those superiores Planetae as the Philosophers call them Planets of the higher elevation as Saturn Jupiter Mars c. 3. The Empyraean heaven which is called the third heaven 2 Cor. 12.2 In this glorious sublime place shall the Throne of the Saints be erected 2. It is a safe Throne Other Thrones are unsafe they stand tottering Psal 73.18 Thou hast set them in slippery places but the Saints Throne is sure Rev. 3.21 He that overcomes shall sit with me upon my Throne The Saints shall fit with Christ he keeps them safe that no hand of violence can pull them from their Throne O ye people of God think of this though now you may be called to the Bar yet shortly you shall
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
most profound search I am no more able to express it than I can span the firmament or weigh the earth in a pair of balances 7. It will be a great Supper in regard of the continuance it hath no end Epicures have a short Feast and a long reckoning but those who shall sit down at the heavenly Banquet shall not rise from the Table the cloth shall never be taken away but they shall be always feeding upon those dulcia fercula those sweet junkets and delicacies which are set before them We read King Ahashuerus made a Feast for his Princes that lasted an hundred and fourscore dayes Esther 1.4 But this blessed Feast reserved for the Saints is for ever Psal 16.11 At thy right hand there are pleasures for evermore Use Consolation Use Consol How may this be as Bezar stone to keep the hearts of Gods people from fainting they shall be comforted †they shall sit with Christ upon the Throne * Merces tua Domine magna nimis neque enim magnus et tu parva merces tuas Austin Rev. 3.21 and sit down with him at the Table Who would not mourn for sin that are sure to meet with such rewards They shall be comforted The Marriage-supper will make amends for the valley of tears O thou Saint of God who art now watring thy plants and weeping bitterly for sin at this last and great Feast thy water shall be turned into wine thou who now mortifiest thy corruptions and beatest down thy body by prayer and fasting shalt shortly sup with Christ and Angels thou who didst refuse to touch the forbidden Tree shalt feed upon the Tree of life in the Paradise of God Thou impoverished Saint who hast scarce a bit of bread to eat remember for thy comfort in thy fathers house there is bread enough and he is making ready a Feast for thee where all the dainties of heaven are served in O feed with delight upon the thoughts of this Marriage-supper after thy Funeral begins thy Festival long for supper-time Longa mora est nobis quae gaudia mellea differt Christ hath paid for this Supper upon the cross and there is no fear of a reckoning to be brought in wherefore comfore one another with these words MATTH 5.5 Blessed are the meek for they shall inherit the earth CHAP. XII Concerning Christian meekness WE are now got to the third step leading in the way to blessedness Christian meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the meek See how the Spirit of God adorns the hidden man of the heart with multiplicity of graces The workmanship of the Holy Ghost is not only curious but various it makes the heart meek pure peaceable c. The graces therefore are compared to Needle-work which is different and various in its flowers and colours * Psal 45.14 In the words there is a duty meekness and that Duty like the Dove brings an Olive-leaf in the mouth of it They shall inherit the earth Doctr. The Proposition I shall insist on is That meek persons are blessed persons For the right understanding of this we must know there is a two-fold meekness 1. Meekness towards God 2. Meekness towards man 1. Meekness towards God which implies two things 1. Submission to his Will 2. Flexibleness to his Word 1. Submission to Gods Will when we carry our selves calmly without swelling or murmuring under the dispensations of Providence 1 Sam. 3.18 It is the Lord let him do what seemeth him good The meek-spirited Christian saith thus Let God do what he will with me let him carve out what condition he please I will submit God sees what is best for me whether a fertile soil or a barren let him chequer his work as he please it sufficeth God hath done it it was an unmeek spirit in the Prophet to struggle with God Jonah 4.9 I do well to be angry to the death 2. Flexibleness to Gods Word When we are willing to let the Word bear sway in our souls and become pliable to all its Laws and Maxims he is spiritually meek who conforms himself to the mind of God and doth not quarrel with the instructions of the Word but the corruptions of his heart Cornelius his speech to Peter did savour of a meek spirit Acts 10.33 Now therefore we are all here present before God to hear all things that are commanded thee of God How happy is it when the Word which comes with Majesty is received with meekness * James 1.21 2. Meekness towards man this Basil the great calls the indelible Character of a gracious soul Beati Mites Blessed are the meek To illustrate this I shall shew what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meekness is Meekness is a grace whereby we are enabled by the Spirit of God to moderate our passion 1. In is a grace The Philosopher calls it a vertue * Mititia est virtus quae mediocritatem servat circa iram Piccolom but the Apostle calls it a grace therefore reckons it among the fruits of the Spirit Gal. 5.23 it is of a Divine Extract and Original 2. By it we are enabled to moderate ou◠passion By nature the heart is like a troubled Sea casting forth the foam of anger and wrath now meekness doth calm the passions it sits as Moderator in the soul quieting and giving check to its distempered motions 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Moon doth serve to temper and allay the heat of the Sun so Christian meekness doth allay the heat of passion meekness of Spirit doth not only fit us for communion with God but civil converse with men and thus prae omnibus virtutibus principatum tenet * Piccolom Meekness hath a divine beauty and sweetness in it it credits Religion it wins upon all this meekness consists in three things 1. Bearing of injuries 2. Forgiving of injuries 3. Recompencing good for evil 1. Meekness consists in bearing of injuries I may say of this grace it is not easily provoked a meek spirit like wet Tinder will not easily take fire Psal 38.12 13. They that seek my hurt spake mischievous things but I as a deaf man heard not Meekness is fraenum irae the bridle of anger the passions are fiery and head-strong meekness gives check to them meekness bridles the mouth it tyes the tongue to its good behaviour meekness observes that Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear and forbear * Epictetus There are four things opposite to meekness 1. Meeknesse is opposed to hastinesse of spirit Eccles 7.9 Be not hasty in thy spirit to be angry for anger rests in the bosome of fools When the heart boyls in passion and anger as Seneca saith sparkles forth in the eye this is far from meeknesse anger rests in the bosome of fools Anger may be in a wise man but it rests in a foole The angry man is like flax or Gunpowder no sooner do you touch him but he is all on fire Saint
Basil calls anger drunkennesse and Hierom saith there are more drunken with passion than with wine Seneca calls anger brevis insania a short fit of madnesse sometimes it suspends the use of reason in the best things we are coole enough in Religion we are all yce in contention all fire How unbeseeming is rash anger how doth it disguise and disfigure Homer saith of Agamemnon that when he did moderate his passion he resembled the gods he was like Jupiter in feature like Pallas in wisdom but when he was in his fury he was a very Tyger nothing of Jupiter did appear in him as Plato counselled the great Revellers and drinkers of his time that they should view themselves in a glasse when they were in their drunken humour and they would appear loathsome to themselves So let a man disguised with passion view himself in the glasse and sure he would ever after be out of love with himself Ora tument ira nigrescunt sanguine venae Ephes 4.26 27. Let not the Sun go down upon your wrath neither give place to the Divel Oh saith one he hath wrong'd me and I will never give place to him but better give place to him than to the Divel an hasty spirit is not a meek spirit Caution Caution Not but that we may in some cases be angry There is an holy anger that anger is without sin which is against sin meeknesse and zeal may stand together in matters of Religion a Christian must be cloathed with the spirit of Eliah and be full of the fury of the Lord Jer. 6.11 Christ was meek Mat. 11.29 yet zealous John 2.14 15. The zeal of Gods house did eat him up 2. Meekness is opposed to malice malice is the Divels picture John 8.44 Malice is mental murder 1 John 3.15 it unfits for duty How can such a man pray I have read of two men that lived in malice who being asked how they could say the Lords prayer one answered he thank'd God there were many good prayers besides The other answered when he said the Lords prayer he did leave out those words As we forgive them that trespass against us But Saint Austin brings in God replying Because thou dost not say my prayer therefore I will not hear thine * Quia tu non dicis meam ego non audiam tuam Were it not a sad judgement if all that a man did eat should turn to poyson to a malicious man all the holy Ordinances of God turn to poyson the table of the Lord is a snare he eats and drinks his own damnation a malicious spirit is not a meek spirit 3. Meekness is opposed to revenge malice is the scum of anger and revenge is malice boyling over malice is a vermin lives on blood revenge is Satans Nectar and Ambrosia * Nihil Diabolo gratius Luth. this is the savoury meat which the malicious man dresseth for the Divel the Scripture forbids revenge Rom. 12.19 Dearly Beloved avenge not your selves this is to take Gods office out of his hand who is called the God of recompences Jer. 51.56 and the God of vengeance Psal 94.1 This I urge against those who challenge one another to Duels indeed spiritual Duels are lawful it is good to fight with the Divel James 4.7 Resist the Divel 'T is good to Duel with a mans self the regenerate part against the carnal Blessed is he that seeks a revenge upon his lusts 2 Cor. 7.11 Yea what revenge but other Duels are unlawful Avenge not your selves The Turks though a barbarous people did in Ancient times burn such as went to Duel in their sides with hot coals of fire they who were in heat of revenge were punished sutably with fire Object But if I am thus meek and tame in bearing of injuries and incivilities I shall lose my credit it will be a stain to my reputation Answ 1. To pass by an injury without revenge is no Eclipse to a mans credit Solomon tells us it is the glory of a man to pass over a transgression Prov. 12.11 'T is more honour to bury an injury than revenge it and to slight it than to write it down †* Melius est injurias ignoscere quam vindicare The weakest creatures soonest turn head and sting upon every touch the Lyon a more Majestick creature is not easily provoked the Bramble tears the Oak and Cedar are more peaceable passion imports weakness a noble spirit over-looks an injury Answ 2. Suppose a mans credit should suffer an impair with those whose censure is not to be valued yet think which is worse shame or sin Wilt thou sin against God to save thy credit surely it is little wisdom for a man to adventure his blood that he may fetch back his Reputation and to run into hell to be counted valorous 1. Not but that a man may stand up in defence of himself Caution 1 when his life is endangered Some of the Anabaptists hold it unlawful to take up the sword upon any occasion though when they get the Power I would be loth to trust them their river-water often turning to blood but questionless a man may take up the sword for self-preservation else he comes under the breach of the sixth Commandment he is guilty of self-murder in taking up the sword he doth not so much seek anothers death as the safe-guard of his own life his intention is not to do hurt but prevent it self-defence is consistent with Christian meekness the Law of Nature and Religion justifie it that God who bids us put up our sword Matth. 26.51 yet will allow us a buckler in our own defence and he that will have us innocent as Doves not to offend others will have us wise as serpents in preserving our selves Caution 2 2. Though revenge be contrary to meekness yet not but that a Magistrate may revenge the quarrels of others indeed 't is not revenge in him but doing justice The Magistrate is Gods Lieutenant on earth God hath put the sword in his hand and he is not to bear the sword in vain he must be in terrorem for the punishment of evil doers 1 Pet. 2.14 Though a private person must not render to any man evil for evil Rom. 12.17 yet a Magistrate may the evil of punishment for the evil of offence this rendring of evil is good Private men must put their sword into the sheath but the Magistrate sins if he doth not draw it out As his sword must not surfeit through cruelty so neither must it rust through partiality Too much lenity in a Magistrate is not meekness but injustice for him to indulge offences and say with a gentle reproof as Eli 1 Sam. 2.23 24. Why do you such things nay my sons for it is no good report that I hear This is but to shave the head that deserves to be cut off such a Magistrate makes himself guilty 4. Meekness is opposed to evil-speaking Eph. 4.31 Let all evil-speaking be
put away Our words should be mild like the waters of Siloah which run softly 't is too usual for passionate spirits to break out into opprobrious language the tongues of many are fiered and it is the Divel lights the match therefore they are said in Scripture to be set on fire of hell James 3.6 Men have learned of the old Serpent to spit their venome one at another in disgraceful revilings Matth. 5.22 Whosoever shall say thou fool shall be in danger of hell-fire Under that word fool all vilifying termes are by our Saviour forbidden let us take heed of this it is hateful to God God is not in this fire but in the still small voice * 1 Kings 19.12 Object Object But did not the Apostle Paul call the Galatians fools Gal. 3.1 Answ Paul had an infallible spirit which we have not besides when Paul uttered those words it was not by way of reproach but reproof it was not to defame the Galatians but reclaime them not to vilifie them but to humble them Saint Paul was grieved to see them so soone fall into a relapse well might he say foolish Galatians in an holy zeal because they had suffered so much in the cause of Religion and now made a defection and fell off ver 4. Have ye suffered so many things in vaine but though Saint Paul guided by the Spirit of God did give this Epithite to the Galatians it is no warrant for us when any have wronged us to use disgraceful termes Meekness doth not vent it self in scurrility it doth not retaliate by railing Jude 9. Yet Michael the Arch-angel when contending with the Divel he disputed about the body of Moses durst not bring against him a railing accusation but said The Lord rebuke thee Some understand by Michael Christ but more truly it is meant of one of the chief of the Angels The contest or dispute between the Arch-angel and the Divel was about the body of Moses Some Divines say that when God did dispose of Moses his body he imploy'd the Arch-angel to inter him so secretly that his burying place might not be known 'T is likely if his dead body had been found the Israelites might have been ready in a preposterous zeal to have adored it The Divel opposeth the Arch-angel and contends about the dead body but the Arch-angel durst not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read it he could not endure to bring a railing accusation it seems the Divel provoked him with evil language would fain have extorted passion from him but the Arch-angel was mild and said only The Lord rebuke thee the Angel would not so much as rail against the Divel we may learn meeknesse of the Arch-angel 1 Pet. 3.9 Not rendring railing for railing Caution Not but that a Christian ought prudentially to clear himself from slanders When the Apostle Paul was charged to be mad he vindicates himself Acts 26.25 I am not mad most noble Festus Though a Christians retorts must not be vulnerating they may be vindicating Though he may not scandalize another yet he may apologize for himself There must be Christian prudence as well as Christian meeknesse it is not mildnesse but weaknesse to part with our integrity Job 27.6 To be silent when we are slanderously traduced is to make our selves appear guilty We must so affect meeknesse as not to lose the honour of innocence 't is lawful to be our own congratulators the fault lies only in this when we retort injuries with reproachful termes which is to pay a man back in the Divels coyne The second Branch of meeknesse is in forgiving of injuries Mark 11.25 and when ye stand praying forgive as if Christ had said It is to little purpose to pray unlesse you forgive a meek spirit is a forgiving spirit This is an Herculean work nothing doth more crosse the stream of corrupt nature men forget kindnesses but remember injuries * Scribit in marmore laesus I once heard of a woman that lived in malice and being requested by some of her neighbours when she lay on her death-bed to forgive she answered I cannot forgive though I go to hell this is cutting against the graine some can rather sacrifice their lives than their lusts but forgive we must and forgive as God forgives 1. Really God doth not make a show of forgivenesse and keeps our sins by him he blots out our debts Isa 43.25 God passeth an act of oblivion Jer. 31.34 he forgives and forgets So the meek spirt doth not only make a show of forgiving his neighbour but he doth it from the heart Mat. 18.35 2. Fully God forgives all our sins he doth not for fourscore write down fifty but he gives a general release Psal 103.3 who forgiveth all thy iniquities Thus a meek-spirited Christian forgives all injuries false hearts passe by some offences but retain others this is but half-forgiving Is this meeknesse Wouldst thou have God deal so with thee Wouldst thou have him forgive thee thy trespasses as thou forgivest others 3. God forgives often we are often peccant we run every day afresh upon the score but God often forgives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore he is said to multiply to pardon Isa 55.7 So a meek spirit doth reiterate and send one pardon after another Peter asks the question Matth. 18.21 Lord how oft shall my brother sin against me and I forgive him till seven times Christ answers him verse 22. I say not unthee until seven times but until seventy times seven 1. Such an affront hath been offered that flesh and Object 1 blood cannot put up Flesh and blood shall not inherit the Kingdom of God Answ 1 Cor. 15.50 Christians must walk Antipodes to themselves and with the sword of the Spirit fight against the lusts of the flesh Gal. 5.24 2. But if I forgive one injury I shall invite more 1. It argues a divellish nature to be worse for kindnesse Object 2 but suppose we should meet with such monsters yet Answ 1 it is our duty to be ready to forgive Col. 3.13 Shall we cease from doing good because others will not cease from being evil 2. I answer If the more thou forgivest injuries the Answ 2 more injuries thou meetest with this will make thy grace shine the more anothers vice wil be a greater demonstration of thy vertue often forgiving will adde the more to the weight of his sin and the weight of thy glory If any shall say to me I strive to excel in other graces but as for this grace of meeknesse bearing and forgiving of injuries I cannot arrive at it I desire in this to be excused What dost thou talk of other graces where there is one grace there is all * Virtutes sunt inter se connexae if meeknesse be wanting it is but a counterfeit chaine of grace thy faith is a fable thy repentance is a lye thy humility is hypocrisie And whereas thou sayst thou canst not forgive think of 1.
Thy sin thy neighbour is not so bad in offending thee as thou art in not forgiving him thy neighbour in offending thee doth but trespasse against a man but thou refusing to forgive him dost trespasse against God 2. Thy danger thou who art implacable and though thou may'st smother the fire of thy rage yet wilt not extinguish it know that if thou dyest this night thou dyest in an unpardoned condition if you will not believe me believe Christ Mark 11.26 If you do not forgive neither will your Father which is in heaven forgive your trespasses He who lives without meeknesse dies without mercy 3. Branch of meeknesse is in recompencing good for evil this is an higher degree than the other Matth. 5.44 Love your enemies do good to them that hate you pray for them which despightfully use you Rom. 12.20 If thine enemy hunger feed him 1 Pet. 3.9 not rendring evil for evil but contrarywise blessing This three-fold cord of Scripture should not easily be broken To render evil for evil is bruitish to render evil for good is divellish to render good for evil is Christian The Heathens had this maxime Nemini laedere nisi lacessitus injuriâ they thought it lawful to wrong none unlesse first provoked with an injury but the Sun-light of Scripture shines brighter than the lamp of reason Love your enemies when grace comes into the heart it works a strange alteration when a sciens is ingrafted into the stock it partakes of the nature and sap of the Tree and brings forth the same fruit take a crab ingraft it into a Pepyn it brings forth the same fruit as the Pepyn so he who was once of a sowre crabby disposition given to revenge when he once partakes of the sap of the heavenly olive he bears generous fruit he is full of love to his enemies Grace allays the passion and melts the heart into compassion as the Sun draws up many thick noxious vapours from the Earth and Sea and returns them in sweet showres so a gracious heart returns all the unkindnesses and discurtesies of his enemies with the sweet influences and distillations of love thus David Psal 35.13 They rewarded me evil for good but as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting c. Some would have rejoyced he wept some would have put on scarlet David put on sackcloth this is the rarity or rather miracle of meekness it retorts good for evil thus we have seen the nature of meekness SECT 1. Shewing the Character of a true Saint IT shews us the badge of a true Saint he is of a meek Use 1 candid spirit he is not easily provoked he takes every thing in the best sense and conquers malice with mildness I would to God all who profess themselves Saints were bespangled with this grace We are known to belong to Christ when we wear his Livery he is a Saint whose spirit is so meekned that he can smother prejudices and bury unkindnesses a passion of tears doth better become a Christian than a passion of anger every Saint is Christs Spouse Cant. 4.8 It becomes Christs Spouse to be meek if any injury be offered to the Spouse she leaves it to her husband to revenge 't is unseemly for Christs Spouse to strike SECT 2. Containing a Swasive to meekness Use 2 LET me beseech all Christians to labour to be eminent in this superlative grace of meekness Exhort Zeph. 2.3 Seek meekness Seeking implies we have lost it therefore we must make an hue and cry after it to find it Col. 3.12 Put on therefore as the Elect of God meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put it on as a garment never to be left off Meekness is a necessary ingredient into every thing 1. It is necessary in instruction 2 Tim. 2.25 In meekness instructing c. Meekness conquers the opposers of truth meekness melts the heart soft words are softning 2. Meekness is necessary in hearing the Word Jam. 1.21 Receive with meekness the ingrafted Word he who comes to the Word either with passion or prejudice gets no good but hurt he turns wine into poyson and stabs himself with the sword of the Spirit 3. Meekness is needful in reproofs Gal. 6.1 If a man be overtaken with a fault restore such an one with the spirit of meekness The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put him in joynt again if a bone be out of joynt the Chyrurgion must not use a rough hand that may chance break another bone but he must come gently to work and afterwards bind it up softly so if a brother be through inanimadvertency overtaken we must not come to him in a fury of passion but with a spirit of meekness labour to restore him I shall lay down several Motives or Arguments to meeken the spirits of men 1. Let me propound examples of meekness Motive 1 1. The example of Jesus Christ Matth. 21.5 Thy King cometh unto thee meek Christ was the samplar and pattern of meekness 1 Pet. 2.23 When he was reviled he reviled not again His enemies words were more bitter than the gall they gave him but Christs words were smoother than oyle he prayed and wept for his enemies he calls to us to learn of him Matth. 11.29 Learn of me for I am meek Christ doth not bid us saith Austin learn of him to work miracles to open the eyes of the blind to raise the dead but he would have us learn of him to be meek if we do not imitate his life we cannot be saved by his death 2. Let us set before our eyes the examples of some of the Saints who have shined in this grace Moses was a man of unparallel'd meekness Numb 12.3 Now the man Moses was very meek above all the men which were upon the face of the earth How many injuries did he put up when the people of Israel murmured against him instead of falling into a rage he falls to prayer for them Exod. 15.24 25. The Text saith they murmured at the waters of Marah sure the waters were not so bitter as the spirits of the people but they could not provoke him to passion but petition Another time when they wanted water they fell a chiding with Moses Exod. 17.3 Wherefore is this that thou hast brought us up out of Egypt to kill us and our children with thirst As if they had said if we dye we will lay our death to thy charge Would not this exasperate sure it would have required the meekness of an Angel to bear this but behold Moses his meekness he did not give them an unbecoming word though they were in a storm he was in a calm they chide but he prayes Oh that as the spirit of Elijah did rest upon Elisha so that some of the spirit of Moses this meek man or rather earthly Angel may rest upon us Another eminent pattern of meekness was David when Shimei cursed David and Abishai one
The bitter herbs of repentance he that tasts the gall and vineger in sin hungers after the body and blood of the Lord. 2. Affliction God oft gives us this sawce to sharpen our hunger after Grace Reuben found Mandrakes in the field Gen. 30.14 The Mandrakes are an Herb of a very strong savour * Herba magni odoris stomacho laboraâ—tibus tribuit medelam and among other vertues they have they are chiefly medicinable for those who have weak and bad stomacks Afflictions may be compared to these Mandrakes which do sharpen mens desires after that spiritual food which in time of prosperity they began to loath and nauseate penury is the sawce which cures the surfeit of plenty In sicknesse people hunger more after righteousness than in health The full stomach loaths the honey-comb Christians when ful-fed despise the rich cordials of the Gospel I wish we do not slight those truths now which would taste sweet in a prison how precious was a leaf of the Bible in Queen Maries dayes The wise God sees it good sometimes to give us the sharp sawce of affliction to make us feed more hungrily upon the bread of life And so much for the first part of the text Blessed are they that hunger MATTH 5.6 For they shall be filled CHAP. XV. Shewing that the spiritual hunger shall be satisfied 2. The Promise annexed I Proceed now to the second part of the text a Promise annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be filled A Christians fighting with sin is not like one that beats the aire 1 Cor. 9.26 and his hungring after righteousnesse is not like one that sucks in only ayre Blessed are they that hunger for they shall be filled Doctr. Doctr. Those that hunger after righteousnesse shall be filled God never bids us seek him in vain * Isa 45.19 here is an hony-comb dropping into the mouths of the hungry they shall be filled Luke 1.53 He hath filled the hungry with good things Psal 109.7 He satisfieth the longing soul God will not let us lose our longing here is the excellency of righteousnesse above all things a man may hunger after the world and not be filled the world is fading not filling Cast three Worlds into the heart yet the heart is not full but righteousness is a filling thing nay it so fills as it satisfies a man may be filled and not satisfied a sinner may take his fill of sin but that is a sad filling it is far from satisfaction Prov. 14 14. The back-slider in heart shall be filled with his own wayes he shall have his belly full of sin he shall have enough of it but this is not a filling to satisfaction this is such a filling as the damned in hell have they shall be full of the fury of the Lord But he that hungers after righteousness shall be satisfyingly filled Jerem. 31.14 My people shall be satisfied with goodness Psal 63.3 My soul shall be satisfied as with marrow Joseph first opened the mouth of the Sacks and then filled them with corn and put money in them Gen. 42.25 So God first opens the mouth of the soul with desire and then fills it with good things Psal 81.10 For the illustration of this consider these three things 1. That God can fill the hungry soul 2. Why he fills the hungry soul 3. How he fills the hungry soul 1. That God can fill the hungry soul he is called a fountain Psal 36.9 With thee is the fountain of life The Cistern may be empty and cannot fill us Creatures are oft broken Cisterns Jer. 2.13 But the fountain is filling God is a Fountain if we bring the Vessels of our desires to this Fountain he is able to fill them the fulness in God is 1. An infinite fulness though he fill us and the Angels which have larger capacities to receive yet he hath never the less himself as the Sun though it shines hath never the less light Luke 8.46 I perceive that vertue is gone out of me Though God lets vertue go out of him yet he hath never the less the fulness of the creature is limited it ariseth just to such a degree and proportion but Gods fulness is infinite as it hath its Resplendency so its Redundancy it knows neither bounds nor bottom 2. It is a constant fulness The fulness of the creature is a mutable fulness it ebbs and changeth I could saith one have helped you but now my Estate is low the blossoms of the Fig-tree are soon blown off creatures cannot do that for us which once they could but God is a constant fulness Psal 102.27 Thou art the same God can never be exhausted his fulness is over-flowing and ever-flowing then surely it is good to draw nigh to God Psal 73.28 it is good bringing our Vessels to this spring-head 't is a never-failing goodness 2. Why God doth fill the hungry soul The Reasons are 1. God will fill the hungry soul out of his tender compassion he knows else the Spirit would fail before him and the soul which he hath made Isa 57.16 If the hungry man be not satisfied with food he dyes God hath more bowels than to suffer an hungry soul to be famished when the Multitude had nothing to eat Christ was moved with compassion and he wrought a miracle for their supply Matth. 15.32 Much more will he compassionate such as hunger and thirst after righteousness When a poor sinner sees himself almost starved in his sins as the Prodigal among his husks and begins to hunger after Christ saying There is bread enough in my Fathers house God will then out of his infinite compassions bring forth the fatted Calf and refresh this soul with the delicacies and provisions of the Gospel oh the melting of Gods bowels to an hungry sinner Hosea 11.8 My heart is turned within me my repentings are kindled We cannot see a poor creature at the door ready to perish with hunger but our bowels begin to relent and we afford them some relief and will the Father of mercies let a poor soul that hungers after the blessings of the Gospel go away without an Alms of free-grace no he will not he cannot let the hungry sinner think thus Though I am full of wants yet my God is full of bowels 2. God will fill the hungry that he may fulfill his Word Psal 107.9 Jer. 41.14 Luke 6.21 Blessed are ye that hunger now for ye shall be filled Isa 44.3 I will poure water upon him that is thirsty I will poure my Spirit upon thy seed c. Hath the Lord spoken and shall it not come to pass promises are obligatory if God hath passed a promise he cannot go back Thou that hungerest after righteousness hast God engaged for thee he hath to speak with Reverence pawned his truth for thee As his compassions fail not Lam. 3.22 so he will not suffer his faithfulness to fail Psal 89.33 If the hungry soul should not be filled the
the poor Sol. Jarchi Besides at the Jews solemn Festivals the poor were to have a share Deutr. 16.11 And as relieving the necessitous was commanded under the Law so it stands in force under the Gospel 1 Tim. 6.17 18. Charge them that be rich in this world that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do good that they be rich in good works c. 'T is not only a counsel but a charge and the non-attendency to it runs men into a Gospel praemunire Thus we have seen the mind of God in this particular of charity let all good Christians comment upon it in their practice what benefit is there of gold while it is imbowel'd and lock up in the Mine and what is it the better to have a great Estate if it be so hoarded and cloistered up as never to see the light 2. As God commands so grace compels to works of mercy and beneficence 2 Cor. 5.14 The love of Christ constraineth Grace comes with Majesty upon the heart 't is not in sermone but virtute grace doth not lie as a sleepy habit in the soul but will put forth it self in vigorous and glorious actings grace can no more be conceal'd than fire like new wine it will have vent grace doth not lie in the heart as a stone in the Earth but as seed in the Earth * Si operari renuit gratia non est it will spring up into good works SECT 6. Containing a Vindication of the Church of England Use 1 Use 1. Inform. IT may serve to justifie the Church of England against the calumny of malevolent men Inform. Julian upbraided the Christians that they were Solifidians and the Church of Rome layes upon us this aspeâ—sion that we are against good works indeed we plead not for the merit of them but we are for the use of them Titus 3.14 Let ours also learn to maintain good works for necessary use We preach they are needful both necessitate praecepti and medii * Asserunt Pontificii bona opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccati mortis terrores vincere neque misericordiâ Dei propitiatore Christo egere quas in operibus opiniones ut impias damnamus Melanct. de Justif Debitorem ipse se Dominus fecit non accipiendo sed promittendo Austin in Psal 83. We read the Angels had wings and hands under their wings Ezek. 1.8 It may be emblematical of this truth Christians must not only have the wings of faith to flie but hands under their wings to work the works of mercy Tit. 3.8 This is a faithful saying and these things I will that you maintain constantly that they which have believed in God might be careful to maintain good works The Lamp of faith must be filled with the oyle of charity faith alone justifies but justifying faith is not alone you may as well separate weight from lead or heat from fire as works from faith good works though they are not the causes of salvation yet they are evidences though they are not the foundation yet they are the superstructure * Bona opera sunt via ad regnum non causa regnandi Bern. Faith must not be built upon works but works must be built upon faith Rom. 7.4 Ye are married to another that ye should bring forth fruit unto God Faith is the grace which marries Christ and good works are the children which faith bears for the vindication of the Doctrine of our Church and in honour of good works I shall lay down these four Aphorisms 1. Works are distinct from faith 't is vain to imagine Aphor. 1 that works are included in faith as the Diamond is inclosed in the Ring no they are distinct as the sap in the Vine is different from the Clusters that grow upon it 2. Works are the touch-stone of faith Shew me Aphor. 2 thy faith by thy works Jam. 2.18 * Sicut se res habet ad esse ita ad operari Aquin. Works are faiths letters of credence to shew if saith Saint Bernard thou seest a man in operibus strenuum full of good works then by the Rule of charity thou art not to doubt of his faith We judge of the health of the body by the pulse where the blood stirs and operates O Christian judge of the health of thy faith by the pulse of mercy and charitableness it is with faith as with a Deed in Law To make a Deed valid there are three things requisite the Writing the Seal the Witnesses so for the tryal and confirmation of faith there must be these three things the Writing the Word of God the Seal the Spirit of God the Witnesses good works Bring your faith to this Scripture-touch-stone faith doth justifie works works do testifie faith 3. Works do honour faith these fruits adorn the Aphor. 3 Trees of righteousness let the liberality of thy hand saith Clemens Alexandrinus be the ornament of thy faith and wear it as an holy bracelet about thy wrists Job 29.15 I was eyes to the blind and feet was I to the lame I put on righteousness and it cloathed me my judgement was as a Robe and a Diadem While Job was the poors Benefactor and Advocate this was the Ensign of his honour it cloathed him as a Robe and crowned him as a Diadem This is that takes off the odium and obloquy and makes others speak well of Religion when they see good works as hand-maids waiting upon this Queen Aphor. 4 4. Good works are in some sense more excellent than faith in two respects 1. Because they are of a more noble diffusive nature though faith be more needful for our selves yet good works are more beneficial to others faith is a receptive grace * Fidei est accipere charitatis distribuere Aug. it is all for self-interest it moves within its own Sphere Works are for the good of others and it is a more blessed thing to give than to receive 2. Good works are more visible and conspicuous than faith Faith is a more occult grace it may lie hid in the heart and not be seen but when works are joyned with it now it shines forth in its native beauty though a Garden be never so decked with Flowers yet they are not seen till the light comes so the heart of a Christian may be enriched with faith but it is like a Flower in the night it is not seen till works come when this light shines before men then faith appears in its orient colours SECT 7. A check to the unmerciful 2. IF this be the Effigies of a good man that he is of a Use 2 merciful disposition then it doth sharply reprove those that are far from this temper Reproof their hearts are like the scales of the Leviathan shut up together as with a close seal Job 41.15 They move only within their own circle but do not indulge the necessities of others Job 41.15 they have a flourishing Estate but like
changeth the soile and makes it peaceable How can faith grow in an unpeaceable heart for faith works by love Impossible it is that he should bring forth the sweet fruits of the Spirit who is in the gall of bitterness if a man hath received poyson into his body the most excellent food will not nourish till he takes some antidote to expel that poyson Many come to the Ordinances with seeming zeal but being poysoned with wrath and animosity they receive no spiritual nourishment Christs body mystical edifieth it self in love Eph. 4.16 There may be praying and hearing but no spiritual concoction no edifying of the body of Christ without love and peace 9. Peaceableness among Christians is a powerful loadstone to draw the world to receive Christ not only gifts and miracles and preaching may perswade men to embrace the truth of the Gospel but peace and unity among the Professors of it When as there is one God and one faith so there is one heart among Christians this is as Cummin seed which makes the Doves flock to the windows The Temple was adorn'd with goodly stones Luk. 21.5 This makes Christs spiritual Temple look beautiful and the stones of it appear goodly when they are cemented together in peace and unity 10. Unpeaceableness of spirit is to make Christians turn Heathens 't is the sin of the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable Rom. 1.31 They cannot be pacified their hearts are like Adamant no oyle can supple them no fire can melt them 't is a Heathenish thing to be so fierce and violent as if with Romulus men had suck'd the milk of Wolves 11. To adde yet more weight to the Exhortation it is the mind of Christ that we should live in peace Mark 9.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have peace one with another Shall we not be at peace for Christs sake if we ought to lay down our life for Christs sake shall we not lay down our strife for his sake To conclude if we will neither be under counsels nor commands but still feed the peccant humour nourishing in ourselves a spirit of dissention and unpeaceableness Jesus Christ will never come near us The people of God are said to be his house Hebr. 3.6 Whose house are we c. When the hearts of Christians are a spiritual house adorned with the furniture of peace then they are fit for the Prince of peace to inhabit but when this pleasant furniture is wanting and instead of it nothing but strife and debate Christ will not own it for his house nor will he grace it with his presence who will dwell in an house which is smoaky and all on fire SECT 4. Shewing some helps to peaceableness Quest HOW shall we attain to peaceableness 1. Take heed of those things which will hinder it There are several impediments of peace which we must beware of and they are either outward or inward 1. Outward as whisperers Rom. 1.29 There are some who will be buzzing things in our ears purposely to exasperate and provoke among these we may rank Tale-bearers Lev. 19.16 The Tale-bearer carries reports up and down the Divel sends his letters by this Post the Tale-bearer is an Incendiary he blows the coals of contention Do you hear saith he what such an one faith of you Will you put up such a wrong will you suffer your self to be so abused thus doth he by throwing in his fire-balls foment differences and set men together by the ears we are commanded indeed to provoke one another to love Hebr. 10.24 but nowhere to provoke to anger We should stop our ears to such persons as are known to come on the Divels Errand 2. Take heed of inward lets to peace As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3.2 Men shall be lovers of themselves And it follows they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce Ver. 3. The setting up of this Idol of Self hath caused so many Law-suits Plunders Massacres in the World All seek their own Phil. 2.21 Nay it were well if they would seek but their own Self-love angles away the Estates of others either by force or fraud Self-love sets up Monopolies and Enclosures it is a Bird of prey which lives upon rapine Self-love cuts asunder the bond of peace lay aside Self The Heathens could say Non nobis solum nati we are not born for our selves 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride Prov. 28.25 He that is of a proud heart stirreth up strife Pride and Contention like Hippocrates Twins are both born at once A proud man thinks himself better than others and will contend for superiority Joh. 3.9 Diotrephes who loveth to have the preheminence A proud man would have all strike sail to him Because Mordecai would not give Haman the Cap and Knee he gets a bloody Warrant signed for the death of all the Jewes Esther 3.9 What made all the strife between Pompey and Caesar but pride their spirits were too high to yield one to another When this wind of pride gets into a mans heart it causeth sad Earth-quakes of division The Poets fain that when Pandora's box was broke open it fill'd the World with diseases When Adams pride had broken the box of Original righteousness it hath ever since fill'd the World with debates and dissentions Let us shake off this viper of pride humility soders Christians together in peace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy envy stirreth up strife the Apostle hath linked them together 1 Tim. 6.4 Envy strife Envy cannot endure a Superiour this made the Plebeian faction so strong among the Romans they envied their Superiours An envious man seeing another to have a fuller Crop a better Trade is ready to pick a quarrel with him Prov. 27.4 Who can stand before envy Envy is a vermin that lives on blood take heed of it peace will not dwell with this inmate 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credulity Prov. 14.15 The simple believeth every word A credulous man is akin to a fool he believes all that is told him and this doth often create differences As it is a sin to be a Tale-bearer so it is a folly to be a Tale-believer A wise man will not take a report at the first bound but will sift and examine it before he gives credit to it 2. Let us labour for those things which will maintain and cherish peace As 1. Faith faith and peace keep house together faith believes the Word of God the Word saith Live in peace 2 Cor. 13.11 And assoon as faith sees the King of heavens Warrant it obeyes faith perswades the soul that God is at peace and it is impossible to believe this and live in variance nourish faith faith knits us to God in love and to our Brethren in peace 2. Christian communion There should not be too much strangeness among Christians the primitive Saints had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love-feasts * Tertul. The Apostle exhorting to peace brings this as an
proud earthly malitious may say our father which art in hell 't is blasphemy to call God our Father and make the Divel our Pattern Gods children resemble him in meeknesse and holinesse they are his walking pictures As the Seale stamps its print and likenesse upon the Wax so doth God stamp the print and effigies of his own beauty upon his children 3. The third sign of Gods children is they have the Spirit of God 'T is called the Spirit of adoption Rom. 8.15 ye have received the Spirit of adoption c. Quest How shall we know that we have received the Spirit of adoption and so are in the state of adoption Answ The Spirit of God hath a three-fold work in them who are made children 1. A Regenerating work 2. A Supplicating work 3. A Witnessing work 1. A Regenerating work whomsoever the Spirit adopts it regenerates Gods children are said to be born of the Spirit John 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdom of God we must first be born of the Spirit before we are baptized with this new name of sons and daughters we are not Gods children by creation but renovation not by our first birth but our new-birth This New-birth produced by the Word as the material cause * James 1.18 and by the Spirit as the efficient cause is nothing else but a change of nature Rom. 12.2 which though it be not a perfect change yet is a thorow change 1 Thes 5.23 This change of heart is as necessary * Generatus damnatus nisi regeneratus Austin as salvation Quest How shall we know that we have this regenerating work of the Spirit Answ Two wayes By the pangs By the products 1. By the pangs There are spiritual pangs before the new-birth some bruisings of soul some groanings and cryings out some struglings in the heart between flesh and spirit Acts 2.37 they were prick'd at their heart The child hath sharp throws before the birth so it is in the new-birth I grant the new-birth doth recipere magis minus all have not the same pangs of humiliation yet all have pangs all feel the hammer of the Law upon their heart though some are more bruised with this hammer than others Gods Spirit is a Spirit of bondage before it be a Spirit of adoption Rom. 8.15 What then shall we say to those who are as much to seek about the new-birth as Nicodemus John 3.4 How can a man be born when he is old c The new-birth is ludibrium impiis though it be grande mysterium piis some thank God they never had any trouble of spirit they were alwayes quiet These blesse God for the greatest curse it is a signe they are not Gods children the child of grace is alwayes born with pangs 2. The new-birth is known by the Products which are three 1. Sensibility The infant that is new-born is sensible of the least touch If the Spirit hath regenerated thee thou art sensible of the ebullitions and first risings of sin which before thou didst not perceive Paul cries out of the law in his members Rom. 7.23 The new-born Saint sees sin in the root 2. Circumspection He who is born of the Spirit is careful to preserve grace he plies the breast of Ordinances 1 Pet. 1.2 he is fearful of that which may endanger his spiritual life 1 John 5.18 he lives by faith yet passeth the time of his sojourning in fear 1 Pet. 1.17 This is the first work of the Spirit in them who are made children a regenerating work 3. The Spirit of God hath a supplicating work in the heart The spirit of adoption is a spirit of supplication Rom. 8.15 Ye have received the spirit of adoption whereby we cry Abba Father While the child is in the womb it cannot cry while men lie in the womb of their natural estate they cannot pray effectually but when they are born of the Spirit then they cry Abba Father Prayer is nothing else but the souls breathing it self into the bosome of its Father 'T is a sweet and familiar intercourse with God as soon us ever the Spirit of God comes into the heart it sets it a praying no sooner was Paul converted but the next word is behold he prayeth * Implet Spiritus Sanctus organum suum tanquam filia chordarum tangit digitus Dei corda Sanctorum Prosper in Epist Acts 9.11 It is reported in the life of Luther when he prayed it was with so much reverence as if he were praying to God and with so much boldnesse as if he had been speaking to his friend * Theodor. in vit Luth. p. 142. And Eusebius reports of Constantine the Emperour that everyday he used to shut up himself in some secret place in his Palace and there on bended knees did make his devour prayers and soliloquies to God Gods Spirit tunes the strings of the affections and then we make melody in prayer For any to say in derision you pray by the Spirit is a blasphemy against the Spirit it is a main work of the Spirit of God in the hearts of his children to help them to pray Gal. 4.6 Because you are sons God hath sent the spirit of his Son into your hearts Crying Abba Father Quest But many of the children of God have not such abilities to expresse themselves in prayer how then doth the Spirit help their infirmities Answ Though they have not alwayes the gifts of the Spirit in prayer yet they have the groans of the Spirit Rom. 8.26 Gifts are the Ornament of prayer but not the life of prayer A carcass may be hung with jewels Though the Spirit may deny fluency of speech yet it gives fervency of desire and such prayers are most prevalent The prayers which the Spirit indites in the hearts of Gods children have these three-fold qualifications 1. The prayers of Gods children are believing prayers Prayer is the key Faith is the hand that turns it Faith feathers the Arrow of prayer and makes it pierce the Throne of grace Matth. 21.22 Whatever you shall ask in prayer believing ye shall receive Whereupon saith Hierom * Non orarem nisi crederem I would not presume to pray unless I bring faith along with me to pray and not believe is as one saith a kind of jeer offered to God * Irrisio Dei est Pelican as if we thought either he did not hear or he would not grant That Faith may be animated in prayer we must bring Christ in our Arms when we appear before God 1 Sam. 7.9 And Samuel took a sucking Lamb and offered it for a burnt-offering and Samuel cryed unto the Lord for Israel and the Lord heard him this sucking Lamb typified Christ When we come to God in prayer we must bring the Lamb Christ along with us Themistocles carried the Kings son in his Arms and so pacified the King when he was angry * Thucyd.
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
other animate as they shew Elephants the blood of Grapes and Mulberries to make them fight the better so the Holy Ghost shews us the blood of Saints and Martyrs to infuse a spirit of zeal and courage into us Micaiah was in the prison Jeremiah in the Dungeon Isaiah was sawn asunder The Primitive Christians though their flesh was boyled roasted dismembred * Alii flammis exusti alii patibulo cruciati yet like the Adamant they remained invincible such was their zeal and patience in suffering that their persecutors stood amazed and were more weary in tormenting then they were in enduring * Tertul. in Apolog. John Husse when he was brought to be burned they put upon his head a tripple crown of paper printed with red Divels which when he saw saith he My Lord Jesus Christ wore a crown of thorns for me why then shall not I wear this crown how ignominious soever Polycarp Bishop of Smyrna when he came before the Proconsul he bade him deny Christ and swear by the Emperour he replyed I have served Christ these eighty six years and he hath not once hurt me and shall I deny him now * Octoginta sex annos illi jam inservii c. Sanders that blessed Martyr said Welcome the Cross of Christ my Saviour began to me in a bitter cup and shall not I pledge him You Baynham you Papists that look for miracles I feel no more pain in the fire than if I were in a bed of Downe Another of the Martyrs said The ringing of my chain hath been sweet Musick in my ears O what a comforter saith he is a good conscience Another Martyr kissing the stake said I shall not lose my life but change it for a better instead of coals I shall have pearls Another when the chain was fastning to him said Blessed be God for this wedding girdle These suffering examples we should lay up God is still the same God he hath as much love in his heart to pity us and as much strength in his arm to help us let us think with our selves what courage the very Heathens have shewn in their sufferings Julius Caesar was a man of an heroick spirit when he was fore-told of a conspiracy against him in the Senate house he answered He had rather dye than fear * Mori se quam timere malle Plut. Mutius Scevola having his hand held over the fire till the flesh fryed and his sinnews began to shrink yet did bear it with an undaunted spirit Quintus Curtius reports of Lysimachus a brave Captain that being adjudged to be cast naked to a Lyon when the Lyon came roaring upon him Lysimachus wrapped his shirt about his arm and thrust it into the Lyons mouth and taking hold of his tongue killed the Lyon Did nature infuse such a spirit of courage and gallantry into Heathens how should grace much more into Christians let us be of Saint Pauls mind Acts 20.24 Not counting my life dear so that I might finish my course with joy 10. Let us lay in suffering considerations A wise Christian is considerative 1. Consider who we suffer for it is for Christ and we cannot suffer for a better friend there is many a man will suffer shame and death for his lusts he will suffer disgrace for a drunken lust he will suffer death for a revengeful lust Shall others dye for their lusts and shall not we dye for Christ Will a man suffer for that lust which damns him and shall not we suffer for that Christ which saves us Oh remember we espouse Gods own quarrel and he will not suffer us to be losers if no man shall kindle a fire on Gods Altar for nought Mal. 1.10 then surely no man shall sacrifice himself for God in the fire for nought 2. It is a great honour to suffer persecution Ambrose speaking in the encomium of his sister said appellabo Martyrem I will say this of her she was a Martyr it is a great honour to be singled out to bear witness to the truth Acts 5.41 They departed from the Council rejoycing that they were counted worthy to suffer shame for his Name 't is a title that hath been given to Kings Defenders of the Faith a Martyr is in a special manner a Defender of the Faith Kings are defenders of the faith by their Swords Martyrs by their blood * Reges conservaâ—t fidem gladio Martyres sanguine Gregory Nazianzene calls Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bulwark of truth 't is a credit to appear for God Martyrs are not only Christs Followers but his Ensign-bearers The Romans had their Camilli and Fabricii brave Warriors which grac'd the field God calls out none but his Champions to fight his battels we read Abraham called forth his trained souldiers Gen. 14.14 such as were more expert and valiant What an honour it is to be one of Christs trained-band the Disciples dreamed of a temporal reign Acts 1.6 Christ tells them Ver. 8. Ye shall be witnesses unto me in Jerusalem c. To bear witness by their sufferings to the truth of Christs Divinity and Passion was a greater honour to the Disciples than to have had a temporal reign upon earth a bloody Cross is more honourable than a purple Robe persecution is called the fiery trial 1 Pet. 3.12 God hath two fires one where he puts his gold and another where he puts his dross the fire where he puts his dross is hell fire the fire where he puts his gold is the fire of persecution God honours his gold when he puts it into the fire 1 Pet. 1.7 1 Pet. 4.14 A Spirit of glory rests upon you Persecution as it is a Badge of our Order so an Ensign of our Glory What greater honour can be put upon a mortal man than to stand up in the cause of God and not only to dye in the Lord but to dye for the Lord. Ignatius called his fetters his spiritual pearls Saint Paul gloried more in his iron chain than if it had been a gold chain Acts 28.20 3. Consider what Jesus Christ endured for us Calvin saith Christs whole life was a series of suffering Christian what is thy suffering art thou poor so was Christ Matth. 8.20 Foxes have holes and the Birds of the Ayre have Nests but the Son of man hath not where to lay his head Art thou surrounded with enemies so was Christ Acts 4.27 Against thy holy childe Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles c. were gathered together Do our enemies lay claim to Religion so did his Matth. 27.6 The chief Priests took the silver pieces and said It is not lawful to put them into the Treasury because it is the price of blood Godly persecutors Art thou reproached so was Christ Matth. 27.29 They bowed the knee before him and mocked him saying Hail King of the Jewes Art thou slandered so was Christ Matth. 9.34 He casteth out Divels through the
were requisite as none but Christ could give 3. Christ came as a Physitian out of the sweetness of his Nature he is like the good Samaritan who had compassion on the wounded man Luke 10.33 A Physitian may come to the Patient only for gain not so much to help the Patient as to help himself but Christ came purely out of sympathy there was nothing in us to tempt Christ to heal us for we had no desire of a Physitian nor had we any thing to give our Physitian as sin made us sick so it made us poor so that Christ came as a Physitian not out of hope to receive any thing from us but was prompted to it out of his own goodness Hos 14.4 I will heal their back-slidings I will love them Love set Christ awork not only his Fathers Commission but his own Compassion moved him to his spiritual Physick and Chyrurgery King David banished the blinde and lame out of the City 2 Sam. 5.8 Christ comes to the blinde and lame and cures them it is the sounding of his bowels that causeth the healing under his wings 3. The third particular is That Christ is the Only Physitian Acts 4.12 Neither is there salvation in any other c. There 's no other Physitian besides Verinus Non plures medici sed satis unus erit The Papists would have other healers besides Christ they would make Angels their Physitians all the Angels in heaven cannot heal one sick soul indeed they are described by their wings Isa 6.2 but they have no healing under their wings Papists would heal themselves by their own merits Adam did eat that Apple which made him and his posterity sick but he could not finde any herb in Paradise to cure him our merits are rather damning than healing to make use of other Physitians and medicines is as if the Israelites in contempt of that brazen Serpent which Moses set up had erected other brazen Serpents O let us take heed of that turba medicorum Indeed in bodily sickness it is lawful to multiply Physitians when the Patient hath advised with one Physitian he desires to have others joyned with him but the sick soul if it joyns any other Physitian with Christ it surely dies 4. How Christ heals his Patients Answ There are foure things in Christ that are healing 1. His Word is healing Psal 107.20 He sent his Word and healed them His Word in the mouth of his Ministers is healing when the Spirit is wounded in desertion Christ doth create the lips that speak peace Isa 57.19 The Word written is a Myrothecium or Repository in which God hath laid up Soveraign oyles and balsomes to recover sick souls and the Word preached is the pouring out of these oyles and applying them to the sick Patient He sent his Word and healed them We look upon the Word as a weak thing What is the breath of a man to save a soul but the power of the Lord is present to heal Luke 5.17 Christ makes use of his Word as an healing medicine the Receits which his Ministers prescribe he himself applies he makes his Word convincing converting comforting Caution Not that the Word heals all to some it is not an healing but a killing Word 2 Cor. 2.16 To the one we are a savour of death unto death Some dye of their disease two sorts of Patients dye 1. Such as sin presumptuously though they know a thing to be sin yet they will do it Job 24.13 They are of those that rebel against the light this is dangerous * Num. 15 30. David prays Psal 19. Keep back thy servant from presumptuous sins 2. Such as sin maliciously when the disease comes to this head the Patient will dye Hebr. 10.29 But to them who belong to the election of grace the Word is the healing medicine Christ useth He sent his Word and healed them 2. Christs wounds are healing Isa 55.3 With his stripes we are healed Christ made a medicine of his own body and blood the Physitian dyed to cure the Patient * Ille Colaphizatus lauceatus spinis corenatus in cruce suspensus ut per ejus mortem nobis medelam pararet Aug. in Evang. Joh. The Pelican when her young ones are bitten by Serpents feeds them with her own blood to recover them Thus when we were bitten by the old Serpent then Jesus Christ prescribes a Receit of his own blood to heal and restore us Sanguis Christi salus Christiani * Corpus Christi est aegris medicina languorem sanans sanitatem servans Bern. The blood of Christ being the blood of him who was God as well as man had infinite merit to appease God and infinite vertue to heal us This this is the balme of Gilead that recovers a soul which is sick even to death Balm as Naturalists say is a juyce which a little shrub being cut with glass doth weep out This was anciently of very precious esteem the favour of it was odoriferous the vertue of it Soveraign it would cure ulcers and the stinging of Serpents * Pliny This balm may be an emblem of Christs blood it hath a most Soveraign vertue in it it heals the ulcer of sin the stinging of tentation it merits for us justification Rom. 5.9 O how precious is this balm of Gilead by this blood we enter into heaven 3. Christs Spirit is healing the blood of Christ heals the guilt of sin the Spirit of Christ heals the pollution of sin the Spirit is compared to oyle it is call'd the anointing of the Spirit Isa 61. to shew the healing vertue of the Spirit oyle is healing Christ by his Spirit heals the rebellion of the will the stone of the heart though sin be not removed it is subdued 4. Christs rod is healing Isa 27.9 Christ never wounds but to heal the rod of affliction is to recover the sick Patient * Unguento utitur medicus item ferro igue Bern. Davids bones were broken that his soul might be healed God useth affliction as the Chyrurgion doth his Launce to let out the venome and corruption of the soul and make way for a cure Quest But if Christ be a Physitian Quest why are not all healed Answ 1. Because all do not know they are sick they Answ 1 see not the sores and ulcers of their souls and will Christ cure them who see no need of him many ignorant people thank God they have good hearts but that heart can no more be good which wants grace than that body can be found which wants health 2. All are not healed because they love their sickness Answ 2 Psal 52.3 Thou lovest evil many men hug their disease Augustine saith before his conversion he prayed against sin but his heart whispered Non adhuc Domine Not yet Lord he was loth to leave his sin too soon how many love their disease better than their Physitian while sin is loved Christs medicines are loathed 3. All are not
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
confesseth of himself that before his conversion he had many thoughts tending to despair he imagined that he should never get the mastery of some of his corruptions the thoughts of impossibility cut the sinews of all endeavour * Desperaree â— in infernum descendere Isidor God hath encouraged us to run not only by promising rewards when we win but by promising strength to enable us to run hath not he said he will put his Spirit within us Ezek. 36. and then afflante spiritu we can run and not be weary * Isa 40 uâ—t how many hath Satan disheartned through despair sure saith the diffident soul I may run but I shall never so run as to obtain Jer. 2.25 Thou saidâ—st There 's no hope So saith the despairer I had as good go on in my sins as good keep the old road there 's no hope all succours of mercy are cut off this is a dangerous Praecepice despaire takes a man off his leggs and then how can he run Despair is heluo animarum the great devourer of souls he that is under the power of this sinne disputes himself into hell 4. Take heed that company doth not stay you by the way if a man should be running a race and he should have a friend as he is running come and take him by the hand and desire to speak with him this might make him lose the race So stands the case here many will be ready to meet with us and stop us in our race to heaven what need you will they say set out so soon what need you run so fast stay and bathe your selves a while in the luscious delights of the world thus have many been stop'd in the middle of their race and lost the prize to him that would hinder us in our race we must say with an holy indignation as Christ Get thee behind me Satan Matth. 4.10 2. You must use all means to help you in the heavenly Race as 1. Run the right race the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race set before us Hebr. 12.1 that is the race chal'kd out in the Word of God the race of self-denial and sanctity 'T is not any race but the race set before us that we must run which confutes that opinion that a man must be saved in any Religion 2. Fit your selves for the heavenly race as 1. Diet your selves the Racers in Ancient times saith Ireneus did diet themselves they would not eat of any gross meat nor yet a full meale that they might be the more prepared for the race thus must Christians diet themselves by sobriety and mortification that they may by a well ordering of themselves be the fitter to run the race which is set before them St. Paul did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beat down his body 1 Cor. 9.27 that he might be the fitter for his race 2. Strip your selves for the race the runner in a race useth to strip himself of all about him and wear only a white garment that he might be light and nimble So should Christians do strip themselves of all conceits of merit and only wear the white garment of Christs Righteousness 3. Begin the race betimes Eccles 12.1 Direction Remember thy Creatour in the dayes of thy youth Young ones think they may set upon the race too soon can a man be good too soon can he run the race of repentance too soon but suppose he might yet it is better to repent a year too soon that an houre too late Esaus tears as well as his Venison came too late Gen. 27.33 34. David would seek after God early Psal 36.1 Austin in his confessions complains of himself that he knew God no sooner * Sero nimis te amâ—vi Domiâ— they will hardly be able to run the heavenly race who have old age and old sins upon them 4. Run the path-way not the road-way hell-road is full of travellers most go wrong Exod. 23.2 Thou shalt not follow a multitude to do evil the multitude doth not consider what is best but what is safest our Saviour hath told us narrow is the way which leadeth unto life Mat. 7.14 run in the narrow way of self-denial and mortification 5. Resolve to hold on in the race notwithstanding dangers and difficulties A good Christian must be steeled with courage and fired with zeal 't is probable there will be thorns in the way of our race and flint-stones therefore we had need be well shod 1. We must be shod with the Gospel of peace Ephes 6.15 he whose heart is fil'd with that peace the Gospel brings will be able to run over the hardest piece of Religion with ease 2. We must be shod with patience Heb. 12.1 Let us run with patience the race Patience bears up the heart of a Christian and keeps him from tyring in the race if this shoo be off we shall soon halt and give over running 6. Christians in their race must keep their eye still upon the mark The Grecians had their white line drawn at the end of their race which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Racers eye was still upon it The looking upon the prize quickens Christians in their race St. Paul looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the mark Phil. 3.14 as Archers look at the white Racers at the prize And Moses Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looked to the recompence of reward he looked with one eye at Gods glory and with the other eye at the Garland or Prize 7. O run with delight Psal 119.47 I will delight my self in thy Commandements Oyle supples the joynts and makes them agil and nimble The oyle of gladness makes Christians lively and fit to runne the heavenly Race The joy of the Lord is your strength Nehem. 8.10 8. Run in the strength of Christ do not think you can of your selves win the race the Arminians talk of Free-will but it is not of him that willeth nor of him that runneth Rom. 9.16 by nature we are blind and lame therefore unfit to run a race we run fastest when Christ takes us by the hand 9. If you would run so as to obtain be often in the exercise of grace is it not enough to have grace in the habit but in the exercise Such as run the heavenly race must not only be living but lively they must have a flourishing faith a flaming love What is the meaning of the Loines girt and the Lamps burning Luke 12.35 but grace in its activity without this there can be no speed in the heavenly race If you would run hard pray hard Prayer helps us on in the race Luther was a man of Prayer Pray over that Prayer Cant. 1 4. Draw me we will run after thee Pray that you may not mistake your way through Error nor stumble in it through offences In a word Let us pray for the Holy Spirit which doth animate us in the race and carry us above our own
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
I know saith St. Paul whom I have believed 2 Tim. 1.12 there was the applying blood to the Root of the tree and how fruitful was he in zeal love to Christ Heroical courage 2 Cor. 12.15 He that believes Christ dyed for him never thinks he can do or suffer enough for Christ When we read and pray now we do but water the Branches when we believe now we water the Root of the Tree and make it fruitfull 2. Apply the Promises Husbandmen have an art to comfort the spirits of the Root to make the tree bear better Apply the Promises these are for comforting the spirits of a Christian and then he puts forth fruit more vigorously It is an experiment in nature the Root of the Pine tree watered with wine doth cause it to flourish the Promises are as wine to water the Trees of Righteousness whereby they spread and augment more in grace Ever preserve the spirits of the tree if you would have it bear a pensive dejected soul is less fruitful but when through the Promises a Christians heart is cheared and comforted now he is enriched with pleasant fruits Camphire and Spiknard and Frankincense he is like a Tree laden with fruit 5. Another means to fruitfulness is humility The low grounds are most fruitful The Valleys are covered with Corn Psal 65.13 The humble heart is the fruitful heart It is observed in some Countreys as in France that the best and largest Grapes which they make their wine of grow upon the lower sort of Vines The largest and fairest Fruits of the Spirit grow in a lowly Christian 1 Pet. 5.5 God gives grace to the humble St. Paul calls himself the least of Saints yet he was the chief of the Apostles The Virgin Mary was low in her own eyes Luke 1.48 but this lowly Plant did bear that blessed Vine which brought the Fruit of salvation to the world 6. If you would be fruitful in grace be much in good conference Mal. 3.16 Then they that feared the Lord spake often one to another There is an observation some have concerning the Sympathy of Plants some plants will bear better near other trees than when they grow alone as is seen in the Myrtle and Olive This holds true in Divinity the trees of righteousness when they associate and grow near together thrive best in godlinesse The communion of Saints is an excellent means for fruitfulness Christians encrease one anothers knowledge strengthen one anothers Faith clear one anothers evidences When the Trees planted in Gods Orchard stand at a distance and grow strange one to another they are less fruitful 7. If you would be fruit-bearing trees be near the waters of the Sanctuary Jer. 17.8 He shall be like a tree planted by the waters and that spreadeth out the roots by the River her leaf shall be green nor shall it cease from yeilding fruit The Word preached will not only make us knowing Christians but growing Christians Ministers are compared to Clouds Isa 5.6 their Doctrine drops as the rain and makes the trees of God fruitful Those that sit under these silver drops the wind of the Spirit blowing are like that flock of sheep Cant. 2.4 whereof every one bears twins and none is barren among them I wonder not that they are barren trees and nigh unto cursing * Heb. 6.8 that are not under the droppings of the Sanctuary a Christian can no more be fruitful without Ordinances than a tree without showres 8. And lastly if you would fructifie apace go to God and desire him to make you fruitful God is call'd the Husband man John 15.1 and he hath an art above all other Husbandmen they can plant and prune trees but if they be dead they cannot make them bear God can make the barren tree bear he can put life into a dead tree Ephes 2.5 It is not Pauls planting but the Spirits watering must give the encrease Pray to God to make you fruitful though it be by affliction oftentimes God makes us grow in grace this way Hebr. 12.11 No chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness The bleeding Vine bears best It is an observation that the pulling off some of the blossoms of a tree makes the fruit fairer the reason is because the sap hath the less to nourish some Writers say they have known a tree by having too many blossoms hath blossomed it self dead The notion holds true in a Scriptural sence God by pulling off some of the blossoms of our outward comforts makes us bring forth fairer fruit some have so blossom'd in prosperity that they have blossom'd themselves into hell It is an ancient experiment that the planting of some tender trees near the West sun doth them hurt and parcheth the Fruit the Sun being so extream hot Too much prosperity like the West sun doth Christians much hurt and parcheth all good affection Jer. 22.21 Oh pray to God that he would make you fruitful though it be by bleeding Say as Luther Lord wound where thou wilt prune and cut me till I bleed so that I may have my Fruit unto holiness and my end everlasting life Rom. 6.22 The perfume of Love 1 Pet. 1.22 See that ye love one another with a pure heart fervently THE holy Scripture makes the love of the brethren the surest note of a man that shall go to heaven 1 Joh. 3.14 and I find Christ and his Apostles beating much upon this string of love as if this made the sweetest musick and harmony in Religion The consideration whereof hath put me upon this subject All the graces have their beauty but there are some that do more adorn and set off a Christian in the eye of the world like some of the Stars that shine brighter as humility and Charity These two graces like pretious Diamonds cast a sparkling lustre upon Religion I have designed to speak of the last of these at this time See that ye love one another with a pure heart fervently Love is a Grace alwayes needful therefore never out of season though too much out of use My Text like the River of Eden * Gen. 2.10 parts it self into four Heads 1. Here is a Commission or charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See that ye love 2. The Extent of this Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One another 3. The Manner of this Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a pure heart 4. The Degree of this love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervently 1. Love purely that is opposed to Hypocrisie Love must be with the heart it must not be a complement which is like a painted fire dissembled love is worse than hatred 2. Love fervently that is opposed to Neutrality love must flame forth it must not be as the smoaking flax but as a burning Lamp so much the Hebrew word for love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an ardent and zelous affection * Ardens vehemens
ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is a munificent bountiful grace it is full of good works it drops as the honey-comb 2. Charity is not puffed up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be bountiful it is not proud love is a humble grace like the violet though it perfumes the Aire yet hangs down its head love laies aside the Trumpet and covers it self with a vail love conceals its own worths and saith as Paul 2 Cor. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I be nothing 3. Charity seeketh not her own ver 5. The Apostle complains Phil. 2.21 All men seek their own but love seeketh not her own This is a diffusive grace and wholly spends it self for the good of others 1 Cor. 10.33 It is reported of Pompey that when there was a great dearth in Rome Pompey having provided great store of corn abroad and ship'd it the Mariners being backward in hoysing up sail by reason of a tempest Pompey himself sets forward in the storm using these words Better a few of us perish than that Rome should not be relieved * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here was publick spirit love seeks not her own it makes a private Christian a common good Love is a grace that dwells not at home it goes abroad it makes frequent visits it looks into the condition of others and relieves them * Quid prodest misereri inopis nisi alimoniam ei Largiaris Amb. Love hath one eye blind to wink at the infirmities of others and another eye open to spy their wants 4. Charity is not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in a Paroxysme it burns not in anger it is meek and calm never taking fire unless to warm others with its benigne beams of mercy it gives honey but doth not easily sting 3. The Apostle sets forth the excellency of this grace of love Comparative by laying it in the ballance with other graces ver 13. And now abideth faith hope charity these three but the greatest of these is charity He compares love with faith and hope and then sets the ctown upon love indeed in some sense Faith is greater than charity 1. Ordine causalitatis in respect of causality faith is the cause of charity therefore more noble for as Austin saith * Quicquid pulchritudinis in arbore ex radice proficiscitur though the root of the tree be not seen yet all the beauty of the branches procee'ds from the Root So all the beauty that sparckles in love proceeds from the Root of Faith 2. Faith is more excellent than charity Ratione beneficij Faith is a more beneficial grace to us for by faith we are ingraffed into Christ and partake of the fatness of the Olive Faith fetcheth in all the strength and riches of Christ into the soul Faith puts upon the soul the embroidered Robe of Christs Righteousness in which it shines brighter than the Angels but in another sence love is greater than faith 1. Respectu visibilitatis because Love is a more visible grace then Faith Faith lies hid in the heart Rom. 10.9 Love is more conspicuous and shines forth more in the life Love discovers the soundness of Faith as the even beating of the pulse shows the healthful temper of the body Faith bows the knee to Christ and worships him love opens its treasures and presents unto Christ gifts Gold and Frankincense c. 2. Love is greater than Faith Respectu durationis in regard of continuance 1 Cor. 13.8 Charity never faileth we shall lay down our body of flesh and see God face to face faith and hope shall be no more but love shall remain While we live here we have need of Faith this is our Jacobs staff to walk with 2 Cor. 5. We walk by faith but we shall set this staffe shortly at heaven door and love only shall enter within the vail * Chrys in 1 Cor. Hom. 34. So you have seen the sparkling of this Diamond and thus doth the Apostle no less elegantly than divinely set forth the beauty and orient lustre of this grace 3. The third Argument pressing Christians to love is this is Decus ornamentum Evangelij it sets a crown of honour upon Religion it renders the Gospel lovely in the eyes of the world it was an honour to Religion in Tertullians time when the Heathens could say Ecce quam mutuo diligunt see how the Christians love one another Psal 133.1 Behold how good and how pleasant it is for brethren to dwell together in unity it is like the pretious oyntment upon the head that runs down to the skirts of Religions Garments O what a blessed sight it is to see Christians link'd together with the silver link of charity the Church is Christs Temple the Saints are living stones 1 Pet. 2.5 how beautiful is this Temple when the stones of it are cemented together with love it was said of the first Temple there was no noise of hammer in it and oh that there might be no noise of strife and division in Gods Church could we see unity and verity like the Vine and Elm mutually embracing could we see the children of Sion spreading themselves as Olive plants round about their Mothers table in an amicable and peaceable manner how should this adorn Religion and be as a lure to invite and draw others to be in love with it what is Religion but Religation a binding and knitting together of hearts we are knit to God by Faith and one to another by love 4. The fourth Argument is the necessity of love love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debt now debts must be paid Owe nothing to any man but love Rom. 13.8 The debt of love differs from other debts 1. When a debt is paid we receive an Acquittance and are to pay it no more but this debt of love must be alwayes paying in heaven we must be paying this debt love to God and the Saints there is no discharge from this debt 2. Other debts may be dispensed with we forgive a debt sometimes as that Creditor did in the Parable Matth. 18.27 The Lord of that servant was moved with compassion and forgave him the debt But this debt of love is by no means to be dispensed with it must be paid if we do not pay this debt God will come upon us with an arrest and throw us into hell prison 3. In civil debts between man and man the more they pay the less they have but in this debt of love it is quite contrary the more we pay the more we have the more grace from God the more love from others love like the widdows oyle encreaseth by pouring out by paying other debts we grow poor by paying this debt we grow richer 5. Love makes us like God God is love 1 Joh. 4.16 a golden sentence Austin saith the Apostle doth more commend love in this one word God is love than Saint Paul doth in his whole Chapter as
the nature of the Sun is light so Gods nature is love The three persons in the Trinity are all love 1. God the Father is love Joh. 3.16 God so loved the world that God should part with Christ out of his bosome the Son of his love and lay this jewel as it were to pawn for our salvation oh unparalleld love never was such love showed to the Angels 2. God the Son is love how did Christ love his Spouse when he died for her his sides drop'd blood his heart drop'd love such a vein of love was opened in him that our sins could not stench love was the wing on which Christ did fly into the Virgins womb Christ incarnate hre was love covered over with flesh and Christ on the Cross here was a book of love laid open before us to read in Per vulnera viscera 3. God the Holy Ghost is love his appearing in the likeness of a Dove show'd his nature the Dove saith Pliny is an amicable creature it is without gall what are all the motions of the Spirit but tenders of love what is the Zeal of the Spirit but the print of love why doth this blessed Spirit as a suitor come a woing to sinners but that they may know he is in love thus all the persons in the Trinity are love and the more we shine in the grace of Love the more we resemble the God of Love 6. Argument enforcing love is from the sweet Relations we stand in one to another we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Citizens Ephes 2.19 we all expect one heaven we shall shortly live together and shall we not love together we are souldiers of the same band 2 Tim. 2.3 ours must be the fight of faith not the fight of contention our strife must be who shall love most we are branches of the same Vine and shall we not be united we are stones of the same building and shall we not be cemented with love nay we are brethren Acts 7.26 Sirs ye are brethren why do ye wrong one to another Use 1. I might here take up a lamentation and steep my Use 1 words in tears to consider the decay I had almost said the funerals of this grace among Christians Terras Astraea reliquit the fire of brotherly love is almost ready to go out instead of the fire of love the wildfire of passion I have read of one Vitalis who hazarded his life to succour his distressed friend but sure such Vitales are dead in this age fratrum quoque gratia rara est The Text saith See that ye love one another but our times have made a bad Comment upon this Text how do Christians reproach censure maligne one another the Text saith love fervently but they hate fervently instead of the bond of love behold the apple of strife we live in the frigid zone the love of many waxeth cold Many live as if they had been born upon the Mountains of Bether the Mountains of division and as if they had been baptiz'd in the waters of Meribah the waters of strife Do the wicked unite nay do the Divels unite there was in one man a Legion which is according to Varro seven thousand six hundred twenty two shall there be more harmony among Divels than among Christians For these divisions of the godly there are great thoughts of heart Oh Christians turn your hot words into salt tears how do the enemies of Religion insult to see not only Christs Coat but his Body rent for these things let our eyes run down Consider the ill consequence where love is wanting the absence of this grace brings forth divisions and they are dangerous For 1. Divisions bring an opprobrium and scandal upon Religion they make the wayes of God evil spoken of as if Religion were the fomenter of envy and sedition Julian in his Invectives against the Christians said that they lived together as Tigers rending and tearing one another and shall we by our animosities and contentions make good Julians words this will make others affraid to embrace the Christian Faith There is a story in Epiphanius of Miletius and Peter Bishop of Alexandria both Confessors of the Orthodox Religion both condemned to suffer who being together in prison upon a small difference sell into so great a Schisme that they drew a partition between each other in the prison and would not hold communion in the same worship of Christ for which notwithstanding they both suffered which division grew scandalous and did more hurt than their persecution did good 2. Divisions advance Satans Kingdom The Divel hath no hope but in our discords * Nibil spei nisi per discordias Cornel. Tac. St. Chrysostom observes of the City of Corinth when many zealous converts were brought in Satan knew no better way to damme up the current of Religion than by throwing in a bone of contention and dividing them into parties one was for Paul and another for Apollo but few for Christ Use 2. Be Exhorted to cordial and fervent love See that Use 2 ye love one another Exhort Oh that this sweet spice might send forth its fragrant smell among Christians Oh that the Branch 1 Lord would rain down some of these silver showers of love upon the hearts of Christians which are for the most part like the Mountains of Gilboa which have none of this heavenly dew upon them They say of the stones of the Temple they were so closely cemented as if there had been but one stone in the Temple it were to be wished that the hearts of Christians were so sweetly cemented in love as if there were but one heart Let me commend this grace of amity and love to Christians under a double notion 1. As you are members of a body politick The whole nation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Political body now it should be with the body Politique as it is with the natural body all the members of the body have a sweet sympathy they all work for the good of the whole that there be no Schisme in the body 1 Cor. 12.25 So it should be in the body politique 2. You are membra Ecclesiae members of the Church of God you bear Christs Name you wear his Livery therefore you must be sodred together in affection It is a sad Omen and presage when the joynts of the same body shall be loosed and the knees shall smite one against another If yet men will live at variance nourishing a Viper in their bosoms I shall offer two things to their serious consideration 1. An uncharitable person is an unregenerate person Titus 3.3 We were sometimes disobedient serving divers lusts living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in malice and envy as if he had said Before grace came we were fill'd and ready to burst with this poyson of malice the Apostle describing a natural condition calls it the gall of bitterness Acts 8. He that lives in bitter strife is in the gall bitterness A
malitious person is of no a kin to God for God is love he knows nothing of the Gospel savingly for it is a Gospel of peace we read in Scripture of the bond of peace Ephes 4.3 and the bond of iniquity Acts 8.23 him whom the Gospel hath not bound in the bond of peace Satan hath bound in the bond of iniquity 2. Uncharitableness is a leaven that sowres the whole lump 1 Cor. 5.8 1. It sowres your good qualities Naaman an honourable man a mighty man in valour but he was a Leper 2 King 5.1 that but was like a dead fly in the Oyntment it spoiled all the rest So it may be said Such a man is a man of parts a man of great moral endowments he is just affable temperate but he is a leper he will not be in charity he payes every one their own but there is one debt he will not pay though he rot in hell for it viz. the debt of love this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brand of infamy upon him 2. Uncharitableness sowres your good duties you pray and come to Church but refuse to be tyed in a knot of amity what profit is there of all your seeming devotion we are bid to lift up pure hands without wrath 1 Tim 2.8 The uncharitable person doth not lift up pure hands in prayer but leprous hands bloody hands 1 Joh. 3.16 Whosoever hates his brother is a murderer Prayer saith Chrysostom may be compared to a fine Garland the hands that make a Garland had need be clean So the heart that makes a prayer had need be clean wrath and anger do sully a Christians prayers and will the Holy God touch them the uncharitable man poisons his own prayers and will the Lord accept of a poisoned sacrifice Oh that all this might at last perswade to cordial and fervent love let us turn all our censuring into praying let us pray to God that he would quench the fire of contention and encrease the fire of fraternal love among us let us pray that the Lord would heal our Schismes repair our breaches that he would make us like the Cherubims with our faces looking one upon another let us pray that God will make good that promise that we shall serve him with one consent or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Hebrew with one shoulder and that this may be the golden Motto written upon England Cor unum via una one heart and one way * Jer. 32 30. 2. It Exhorts us that as we would be amicable to all Branch 2 so especially that we would love those who are of the houshold of Faith viz. the Saints and people of God Exhort Psalm 16.2 We must love as God loves he loves them most who are like him he loves piety though it be espoused to poverty so must our love run out especially to those who have the image and superscription of God upon them Joseph loved all his brethren but Benjamin most the people of God must have a Benjamins portion in our love The Saints are called Jewels Mal. 3.17 which we must love and prize they are called the apple of Gods eye Zach. to show how tender they should be in our eye The Saints are partakers of the Divine Nature 2 Pet. 1.4 not by an incorporation into the Divine Essence but by a conformity to the Divine likeness these we must love amore complacentiae with a love of complacency and delight These are near alied to Christ by faith they are of the blood Royal of heaven these must be higher in our thoughts and deeper in our affections than others Hierom loved Christ dwelling in Austin When I say the Saints must have the largest share in our love I mean not all that call themselves Saints such as under a mask of holiness commit sin hypocritical Saints * Quid tibi prodest vocari quod non es Aug. but such as the Scripture calls Saints such as excel in vertue Psal 16. such as walk humbly with God Mich. 6.8 such as have aliquid Christi as Bucer saith something of Christ in them these Saints must we place our entire love upon Indeed there is that in them which may excite and draw forth love they have the beauty of inherent holiness and they have an interest in the unspotted holiness of Christ which may be a sufficient loadstone to draw love to them But what shall we say to those who instead of loving the people of God because they are Saints hate them ea ratione because they are Saints as Tertullian Confessio nominis the very confession of the Name of a Christian was enough to bring them into an odium and was laid against them as a matter of crime It was said of Aristides that he was banished out of Athens quia justus because he was just Sanctity is the thing that is reproached and hated in the world wicked men Panther-like would tear the picture of God drawn in the New man let one have all kind of accomplishments Learning Morality Piety though men will love him for his Learning and Morality they will hate him for his Piety Holiness is become the crime the Serpent is known by his hissing they are the seed of the Old Serpent that hisse at Religion Let me speak my mind freely There is generally among men a secret antipathy against the power of godliness they are for some showes of devotion they keep up a form but such as have a spirit of zeal and sanctity shining in them their hearts rise against let me tell you there is not a greater sign of a rotten and divellish heart than to hate a man for that very thing for which God loves him namely his holiness 'T is an high affront to abuse the Kings Statue what vengeance think we shall they be counted worthy off who maligne and do what in them lies to tear in pieces the image of the living God Oh take heed of this the hating the grace of the Spirit comes near to the despighting of the Spirit of grace To conclude let us beg the spirit of amity and unity that we may love one another especially that we may be endeared in our affections to them who are of the family of God and whose names are enrolled in the book of life The good Practitioner Ioh. 13.17 If ye know these things happy are ye if ye do them IN this Chapter our Blessed Saviour the great Doctor af the Church falls upon teaching his Disciples he taught them 1. Doctrinâ by doctrine ver 34. A new Commandement give I unto you that ye love one another Christ was now going out of the world and as a father when he is dying leaves a charge with his children that they love so our Saviour leaves this solemn charge with his disciples that they did love one another 2. He taught them emblemate by embleam ver 4. he took a Towel and girded himself Thus teaching them by a
obedience The Saints renowned of old have ever received their commendations and titles of honour from their obedience Moses a man mighty in words and deeds Acts. 7.22 Cornelius a man fearing God giving much alms When Christ pronounceth the sentence of absolution see how it runs Come ye blessed of my Father inherit the Kingdom for I was an hungred and ye gave me meat thirsty and ye gave me drink Matth. 25.34 35. Christ is not said at the last day to reward men according to their knowledge but their deeds Behold I come quickly and my reward is with me to give every man according as his works shall be Rev. 22.12 So then if the Scripture that Mercurial rod points out no other way to happiness but practice then it is in vain to expect it any way else 2. It appears by Reason happiness is not attainable but in the use of means now the use of means implies practice Salvation must not only be sought out by knowledge but wrought out by practice Phil. 2.12 There can be no Crown without running no recompence without diligence If happiness comes only in the use of means then it is neither imaginable or feasible without practice Use 1 1. If it be only the doing part of Religion makes men happy Reproof Then it sharply reproves them who know much yet do nothing they talk of God but do not walk with God men are all for knowledge because it is counted an Oâ—nament they would be stuck with this gay flower but one leaf of the tree of life is worthy all the tree of knowledg T is better to practice one truth then to know all herein most Christians are defective they have with Rachel good eyes but they are barren Mephibosheth caught a fall and became lame 2 Sam. 4.4 Since Adams fall men are lame on their feet they walk not in the wayes of obedience Men know coveteousness is a sin The Greek word for coveteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immoderate desire of getting * Ex vi nominis significat studium semper plus habendi Ger. like Midas who desired every thing he touched might be turned to gold the several species of sin grow upon this root of coveteousness 2 Tim. 3.2 Yet men live in this sin and nothing can cure them of this dry dropsie Amos 2.7 that pant after the dust of the earth Men know swearing is a sin for this the land mourns Jer. 23.10 Sinners let their oaths flie and God sends a flying roul against them Zach. 5.2 3. Yet they will not leave this sin They know drunkenness to be a sin there is death in the Cup yet the drunkard will drink it off Men know uncleanness to be a sin Exod. 20.14 it wasts their strength blots their name wounds their conscience wronges their posteritie damnes their souls Rev. 22.15 yet they will follow this sin and burn in lust though they burn in hell Transiens est quod delectat aeternum quod cruciat Men know they should be winged with activity in the duties of religion but they can be content to let these duties alone They know they should mortify the flesh pray in their families be just in their dealing give alms to the poor but if there were no other Bible to teach us these things than the lives of most we should not know there were any such duties Commanded For the most part men are no changlings what they were twenty thirty years ago they are the same still as proud and unreformed as ever The best Tooles have been either broke or worn out upon their rockie hearts yet they are as unhewn and unpolished as ever The Bellows are burnt the lungs of Gods Ministers are wasted yet how much reprobate silver remaines still in many of our Congregations If none are happy but doers of the word how few will be saved But why do so few come up to the Practical part of religion Surely it is 1. for want of deep humiliation he that hath the spirit of bondage let loose upon him apprehends himself as it were in the Forlorne-hope he sees the sea of his sins before him ready to swallow him up and the justice of God behind pursuing and ready to overtake him he cries out as St. Paul Act. 9.6 Lord what wilt thou have me do Wilt thou have me repent believe I stand ready prest to what ever service thou Commandest the humbled sinner doth not dispute but obey The seed that had not depth of earth withered and came to nothing Math. 13.5 6. The reason men do not bring forth the fruits of obedience is because they have not depth of earth they were never yet deeply humbled for sin A proud man will never obey instead of trampling his sins under his feet he tramples Gods Laws under his feet Jer. 43.3 4. He who stoops in humility is the likeliest to put his neck under Christs yoak he that sees himself within an inch of hell asks the Jailors question What must I do to be saved Act. 16.30 What will not a condemned man do for a pardon 2. Want of Practice is for want of faith Isa 53.1 Who hath believed our report This makes Sermons to be like showres of raine falling upon a rock they neither mollifie nor fructifie because men are in part infidels they had rather dispute then believe such as live Scepticks die Atheists Did men believe sin were so bitter that wrath and hell followed it would they take this serpent into their bosom Did they believe there were a beautie in holiness did they believe godliness were gain that there were joy in the way and heaven at the end would they not turn their feet into the way Men have some slight transient thoughts of these things but their judgments are not fully convinced nor their conscience fully captivated into the belief of them This this is Satans master-piece his draw-net by which he drags millions to hell by keeping them in infidelitie he knows if he can but keep them from the belief of the truth he is sure to keep them from the practice of it 3. Mens backwardness to Practice is from the difficultie of the practical part of religion it is easie to hear a truth to give some assent to commend it to make a profession of it but to digest a truth into practice this is hard and men are overgrown with sloth they are loth to put themselves to too much trouble Prov. 19.15 Can men dig for gold and not for the Pearl of price Can they take pains in the pursuing of their sins and will they be at no paines for the saving of their souls I dare be bold to say It costs many a sinner more sweat and labour in toyling about his lusts then it costs a Saint in serving his God * Impij quare strenuè serviunt diabole Cypr. 4. The World comes between and hinders The thorns choak the seed of the Word Men practice so much in the world
that they have no time to practice better things the world is like a Mill it makes such a noise in carnal hearts that it drowns the sound of Gods silver Trumpet Mens affections are somtimes kindled by the preaching of the word and we begin to hope that the flame of godliness will break forth in their lives but then comes the earth and puts out this fire how many Sermons lie buried in earthly hearts More die then are put in the Bill of Mortality Oh that the want of Practice in this age were more laid to heart This is a Lamentation and shall be for a Lamentation many Professors are all ear if we should see a Creature made up of nothing but ear it were a monster in nature how many such monsters are there in Christianitie They hear and hear and are never the better like the Salamander which lies in the fire but as Naturalists say it is never the hotter Some satisfie themselves with the having of Ordinances Judg. 17.13 Then said Micah Now know I that the Lord will do me good seeing I have a Levite to my Priest But what is Physick if it be not applied what is it to have the sound of the word in our ears unless we have the savour of it in our hearts It will be little comfort to men on their death-beds to think that Christ hath been preached in their streets and they have been lifted up to heaven in Gospel administrations when their Consciences shall tell them they have been unholy and unreformed they have come into Gods House as the beasts did into the Ark they came in unclean and went out of the Ark unclean Use 2 2. It exhorts all to become Practitioners in Religion Exhort There are three steps leading to heaven Knowledg Assent Practice it is not the taking the two first steps but the third step which will make you happy Obedience is the Grand precept both of the Law and Gospel in this stands a Christians duty in this consists his felicity 1 Sam. 15.22 To obey us better than Sacrifice Per victimas aliena caro per obedientiam vero propria voluntas mactaâ—ur T is grateful to God t is graceful to a Christian What is the excellencie of a thing but its practicalness and usefulness what are the fine feathers of a bird if it cannot sing what is a plant though decked with leaves if it brings not forth fruit What is it we commend in an Horse his eyes or his good mettle Cant. 5.5 My hands dropped with Myrrhe I may allude not only a Christians lips must drop knowledge but his hands and his fingers must drop Myrrhe that is by working the works of obedience Let me use some Divine Motives to tempt Christians to the practique part of godliness 1. Gospel-obedience is an evidence of sincerity as our Saviour Christ said in another sence Joh. 10.25 The works which I do bear witness of me Though never man spake like Christ yet when he comes to put himself upon a trial he will not be judged by his words but by his works they bear witness of me so it is not a Christians golden words but his works which testifie of him Psal 119.59 I have turned my feet unto thy statutes David did not only turn his ears to Gods Testimonies but he turned his feet to them he walked in them we judge not of the health of a mans body by his high colour but by the pulse of the arm where the blood chiefly operates so we judge not of a Christians soundness by his knowledge or high expressions what is this high colour Saul may be among the Prophets but the estimate of a Christian is to be taken by his obediential actings towards God 2. To be practitioners in Religion will not only do your selves good but others This will both honour Religion and propagate it 1. It will honour Religion the Gospel may be compar'd to a beautiful Queen the fruitful lives of Professors are so many jewels that do adorn this Queen and make her shine forth in greater glory and magnificence what a honour was it to godliness when the Apostle could say the faith of the Romans was trumpeted abroad in every place Rom. 1.8 I thank my God that your faith is spoken of throughout the whole world That is faith flourishing into obedience 1 Thes 1.2 3. We give thanks to God for you remembring your work of faith and labour of love Christians should be ambitious to keep up the credit of Religion 2. The practice of those truths we know will much propagate Religion Practice is the best Syllogisme and Argument we can use to prevail with others this will confirm them in the truth of Religion The Emperor Jovinian said to the Orthodox and Arrian Bishops I cannot judge of your Doctrine but I can judge of your lives their practice would preach loudest If others see us make a profession and yet live in a contradiction to what we profess if they hear Jacobs voice but see Esaus hands they will think Religion is but a devout complement a severe policy why doth the Father forbid his Children to swear when he himself swears would you gain many Proselytes to Religion be doers of the Word say as Abimilech to his fellows Judg. 9.48 What ye have seen we do make hast and do as I have done Would ye be as load-stones to draw your children and servants to heaven set upon the practice of holiness Basil observes that Julian in one of his Epistles writing to Arsatius saith that the Christian Religion did much flourish by the sanctity and liberality of them who professed it 3. Thus we show our love to Christ Joh. 14.21 He that hath my Commandements and keepeth them he it is that loveth me We use to say If you love me do such a thing This me thinks should be a great Argument to obedience by the love ye bear to Jesus Christ obey his Word Every man would be thought to love Christ I but try your love by this touch-stone Are ye cast into a Gospel-mould do you obey It is a vain thing for a man to say he loves Christs person when he slights his commands * Qui Dei praecepta contemnit Deum non diligiâ— neque enim principem veneramur si odiâ— ejus leges habemus Isidor 4. Without practice you will come short of them who have come short of heaven Herod did many things Mar. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was in many things a practiser of Johns Ministry Those who rest in the speculative part of Religion are not so good as Herod 5. What unspeakable comfort will obedience yeild both in life and death 1. In life is it not a comfort to a man when he hath been casting up his Accounts and finds that he hath gained in his Trade you come hither in the use of Ordinances Word and Prayer to trade for heaven now if ye find upon a true account that ye
have gain'd in the Trade of godliness and are fill'd with the fruits of the Spirit will not this be a great comfort to you he who is full of good works God will gather the fruit and blesse the Tree 2. Obedience gives comfort at death what a joy was it to St. Paul when he came to die that he could make that sweet appeal 2 Tim. 4.7 I have kept the faith that is Paul had kept the Doctrine of Faith and had lived the life of faith Oh with what comfort may a Christian lay his life down when he hath laid his life out in the service of God! This was a death-bed Cordial to King Hezekiah Isa 38.3 Remember O Lord I beseech thee how I have walked before thee in truth A man may repent of his fruitless knowledge but never did any man repent of his obedience when he came to die never did any Christian who is going to rest with God repent that he had walked with God 6. What is the end of all Gods administrations but obedience what are all Gods Promises but perswasions to obedience what is the end of all Gods threatnings which stand as the Angel with a flaming sword in their hand but to drive us to obedience Deut. 11.28 A curse if ye will not obey What is the voice of mercy but to call us to duty the Father gives his child money to bribe him to ingenuity The fire under the Still makes the Roses drop the fire of Gods mercies is to make the sweet water of obedience distill from us mercy as Ambrose saith is a medicine which God applies to us to cure our barrenness what are all the examples of Gods justice upon non-proficients but allarums to awaken us out of the bed of sloth and put us into a posture of service Gods rod upon others is a Fescue to point us to obedience if God hath not his end in respect of duty we cannot have our end in respect of glory 7. Motive consider what a sin disobedience is that is a sad Scripture Jer. 44.16 As for the word thou hast spoken to us in the Name of the Lord we will not do Disobedience is 1. A sin against Reason are we able to stand it out in defiance against God 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he it is as if the thorns should set them selves in battel array against the fire will the sinner go to measure arms with the great God what Solomon saith of laughter Eccles 2.2 the same may be said of Rebellion it is mad 2. Disobedience is a sin against Equity we have our subsistence from God in him we live and move and is it not equal that as we live upon him we should live to him justitia jus suum cuique tribuit is it not just and fitting that as God gives us our allowance we should give him our allegiance If the General give his Souldier pay the Souldier is to march at his command not only by the Law of Arms but the Law of equity 3. Disobedience is a sin against Conscience God by Creation is our Father so that Conscience binds to duty Mal. 1.6 If then I be a Father where is my honour 4. Disobedience is a sin against our Vows We have taken the oath of Allegiance Thy vows are upon me O God Psal 65.12 We have many vows upon us our Baptismal vow our Sacramental our National our Sick-bed vows here are four cords to draw us to obedience and if we slip these Sacred Knots and cast these cords from us will not God come upon us for Perjury If oaths will not bind us God hath chains that will 5. Disobedience is a sin against our Prayers We pray Thy will be done So that by Non-obedience we confute our selves and live in a contradiction to our own prayers That man who is self-confuted is self-condemned 6. Disobedience is a sin against Kindness 'T is a disingenious sin it is a kicking against Gods bowels a despising the riches of his goodness Rom. 2.4 Therefore the Apostle links these two sins together 2 Tim. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedient Unthankful and this dies a sin of a Crimson colour One calls ingratitude The Seminary of sin * Pet. Crinitus l. 2. Poem It is an epitomizing sin Brutus his unkindness went deeper to Caesars heart than the stab Ingratus hoc unum benefacit cum perit 7. Disobedience is a sin against Nature Every creature in its kinde obeys God 1. Animate creatures obey him God spake to the Fish to set Jonah ashore and it did it presently Jonah 2.10 What are the Birds thankful Hymms as Ambrose calls them but tributes of obedience 2. Inanimate creatures obey God The Stars in their course fought against Cisera Judg. 5. The Wind and the Sea obey him Mar. 4.41 The very Stones if God give them a Commission will cry out against the sins of men Hab. 2.11 The stone shall cry out of the wall and the beam out of the timber shall answer it If men should be silent the stones would in some manner have testified of Christ Luk. 19.40 At Christs Passion the Rocks did rend Mat. 27.51 Which tearing Rhetorique was a voice to tell the world that the Messiah was now crucified Shall every creature obey God but man O Christian think thus with thy self if God had made me a stone I should have obeyed him and now that he hath made me rational shall I refuse to obey This is against Nature There are none that disobey God but Man and the Divel and can we finde none to joyne with but the Divel 8. Disobedience is a sin against Self-preservation * 1 Pet. 4.17 Disloyalty is treason and by treason the sinner is bound over to the wrath of God 2 Thes 1.7 8. The Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire taking vengeance on them who obey not the Gospel He that refuseth to obey Gods will in Commanding shall be sure to obey his will in Punishing The sinner while he thinks to slip the Knot of Obedience twists the Cord of his own Damnation Thus ye have seen the sin of Disobedience set out in its bloody colours Be wise now therefore O ye Kings be instructed ye Judges of the earth serve the Lord with fear Kiss the Son left he be angry Kiss Christ with a kiss of love Kiss him with a kiss of loyaltie When his wrath is kindled but a little blessed are all they that put their trust in him Psal 2. ult 9. The Benefit of obedience Psal 19.11 In keeping his precepts there is great reward Obedience is Crowned with happiness So saith the Text happy are ye c. If this argument will not prevaile what will Quest But what happiness Answ All kind of blessings are poured upon the head of Obedience as the precious oyl was poured on Aarons head 1 Temporal blessings Deut. 28.3 4 9. Blessed shall be