world as the Diamond to the Ring it doth bespangle and beautifie A soul decked with grace is as the Dove covered with silver wings and golden feathers Excellency 4 4. Grace hath a soul-cleansing excellency By nature we are defiled sin is an impure issue 't is a be filthying thing 2 Cor. 7.1 A sinners heart is so black that nothing but hell can pattern it but grace is lavacrum animae a spiritual lavor therefore it is called the washing of regeneration Tit. 3.5 The grace of Repentance cleanseth Maries tears as they washed Christs feet so they washed her heart faith hath a cleansing vertue Acts 15.9 Having purified their hearts by faith Grace layes the soul a whitening it takes out the Leopards spots and turns the Cypriss into an azure beauty Grace is of a Celestial nature though it doth not wholly remove sin it doth subdue it though it doth not keep sin out it keeps it under though sin in a gracious soul doth not dye perfectly yet it dies daily Grace makes the heart a spiritual Temple which hath this inscription upon it Holiness to the Lord. 5. Grace hath a soul-strengthning excellency it enables a Excellency 5 man to do that which exceeds the power of nature it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Grace teacheth to mortifie our sins to love our enemies to prefer the glory of Christ before our own lives Thus the three children by the power of grace marched in the face of death neither the sound of the Musick could allure them nor the heat of the Furnace affright them Dan. 3.17 They did bear up infracto animo prorsus chalybeo Grace is a Christians Armour of proof which doth more than any other Armour can it not only defends him but puts courage into him Tertullian calls Athanasius Adamas Ecclesiae an invincible Adamant * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. hom 3. grace makes a Christian not only bear suffering but glory in suffering Rom. 5.3 A soul steeled and animated with grace can tread upon the Lyon and Adder Psal 91.13 and with the Leviathan can laugh at the shaking of a Spear Job 41.29 Thus doth grace infuse an heroick spirit and derive strength into a man making him act above the Sphere of nature Excellency 6 6. Grace hath a soul-raising excellency it is a divine sparkle that ascends when the heart is divinely touch'd with the load-stone of the Spirit it is drawn up to God Prov. 15.24 The way of life is above to the wise Grace raiseth a man above others he lives in the altitudes while others creep on the earth and are almost buried in it a Christian by the wing of grace flies aloft the Saints mount up as Eagles Isa 40.31 A believer is a Citizen of heaven there he trades by faith grace shoots the heart above the world Psal 139.17 Phil. 3. ult Grace gives us conformity to Christ and communion with Christ 1 John 1.3 Our fellowship is with the Father and with his Son Jesus A man full of grace hath Christ in his heart and the world under his feet grace humbles yet elevates Excellency 7 7. Grace hath a perfuming excellency it makes us a sweet odour to God Hence grace is compared to those spices which are most odoriferous and fragrant Myrrhe Cinamon Frankincense Cant. 4.13 There is a double perfume that grace sends forth 1 It perfumes our names Hebr. 11.2 By faith the Elders obtained a good report Grace was the spice which perfumed their names How renowned was Abraham for his faith Moses for his meekness Phineas for his zeal what a fresh perfume do their names send forth to this day The very wicked cannot but see a splendent Majesty in the graces of the Saints and though with their tongues they revile grace yet with their hearts they reverence it Thus grace is aromatical it embalms the names of men a gracious person when he dies carries a good conscience with him and leaves a good name behinde him 2. Grace perfumes our duties Psal 141.2 Let my prayer be set forth before thee as incense Noahs sacrifice was a perfume Gen. 8.21 The Lord smell'd a sweet savour The sighs of a wicked man are an unsavoury breath his solemn sacrifice is dung Mal. 2.3 There is such a noisom stench comes from a sinners duties that God will not come near Amos 5.21 I will not smell in your solemn Assemblies Who can endure the smell of a dead Corps but grace gives a fragrancy and redolency to our holy things Heb. 11.4 By faith Abel offered a more excellent sacrifice than Cain God testifying of his gifts Abels sacrifice was better sented God smell'd a sweet savour of it for he testified of his gifts If it be asked what this testimony was God gave of Abels sacrifice Hierom saith Deus inflammavit God set his sacrifice on fire * 1 King 18.38 so from heaven testifying his acceptance of Abels offering and if grace doth so perfume you wear this flower not in your bosomes but your hearts 8. Grace hath a soul-ennobling excellency it doth ennoble Excellency 8 a man Grace makes us vessels of honour * Summa apud Deum nobilitas clarum esse virtutibus Hier. it sets us above Princes and Nobles Theodosius thought it more dignity to be Christs servant and wear his Livery laced with the silver graces of the Spirit than to be great and renowned in the world Isa 43.4 Since thou wert precious in my sight thou hast been honourable Sin doth debase a man Christ tells wicked men their Pedigree John 8.44 Ye are of your father the Divel They may put the cloven foot in their Scutchion an ungracious person is a vile person Nahum 1.14 I will make thy grave for thou art vile the Hebrew word for vile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be lightly esteemed There is nothing so vile but an ungracious man will do he is ductil and facil to any thing like wire which will be bent awry he will snare his conscience stain his credit run as a Lackey after the sinful injunctions of men but grace ennobles he who is divinely inspired as he is high-born 1 John 3.1 so he acts sutably to his birth he hates whatever is disingenuous and sordid The Saints are Called Kings and Priests for their dignity Rev. 1.6 and jewels for their value Mal. 3.17 Excellency 9 9. Grace hath a soul-securing excellency it brings safety along with it You all desire to be safe in dangerous times if sword or pestilence come if death peep in at your windows * Jer. 9.21 would you not now be safe nothing will secure you in times of danger but grace grace is the best life-guard it sets Christians out of Gun-shot and frees them from the power of hell and damnation Prov. 10.2 Righteousness delivers from death Do not righteous men dye yes but righteousness delivers from the sting of the first death and the fear of the second It was the
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
lax general faith When we believe the truth of all that is revealed in the holy Scriptures this is not the faith which doth priviledge us in sonship the Divels believe all the Articles in the Creed 'T is not the bare knowledge of a medicine or believing the Soveraign vertue of it will cure one that is ill This general faith so much cryed up by some will not save this a man may have and yet not love God He may believe that God will come to judge the quick and the dead and hate him as the prisoner believeth the Judges coming to the Assizes and abhors the thoughts of him Take heed of resting in a general faith you may have this and be no better than Divels 2. There is a special faith fides quâ creditur when we do not only believe the report we hear of Christ but rest upon him embrace him taking hold of the horns of this Altar resolving there to abide In the body there are venae sugentes sucking veins which draw the meat into the stomack and concoct it there So faith is the sucking veine which draws Christ into the heart and applies him there This is the filiating faith by this we are made the children of God and wherever this faith is it is not like physick in a dead mans mouth but is exceeding operative it obligeth to duty it works by love Gal. 5.6 2. Why Faith makes us children why not as well other graces Repentance Love c Answ 1. Because Faith is instituted of God and honoured to this work of making us children Gods institution gives Faith its value and validity it is the Kings stamp makes the Coyne passe currant if he would put his stamp upon brass or leather it would go as currant as silver The great God hath authorized and put the stamp of his institution upon Faith and that makes it pass for currant and gives it a priviledge above all the graces to make us children 2. Faith makes us children as it is the vital principle Hab. 2.4 The just shall live by faith All Gods children are living none of them are still-born now by faith we live As the heart is the primum vivens the fountain of life in the body so Faith is the fountain of life in the soul 3. Faith makes us children as it is the uniting grace it knits us to Christ the other graces cannot do this by faith we are one with Christ and so we are akin to God being united to the Natural Son we become adopted sons The Kindred comes in by Faith God is the Father of Christ Faith makes us Christs Brethren * Hebr. 2.11 and so God comes to be our Father SECT 4. Setting forth the signs of Gods children 4. THE fourth particular to be discussed is To shew the signs of Gods children it concerns us to know whose children we are * Aut filii Dei aut filii Diaboli Aug. Austin saith All mankind are divided into two Ranks either they are the children of God or the children of the Divel †1. The first sign of our heavenly son-ship is tenderness of heart 2 Chron. 34.27 Because thy heart was tender A child-like heart is a render heart he who before had a flinty hath now a fleshy heart A tender heart is like melting wax to God he may set what seal he will upon it this tenderness of heart shews it self three wayes 1. A tender heart grieves for sin a child weeps for offending his father Peter shewed a tender heart when Christ looked upon him and he remembred his sin he wept as a childe Clemens Alexandrinus saith he never heard a Cock crow but he wept * Da mihi Domine in hoc exilio lachrymarum fontem quem super omnem dâ—litiarum copiam â—surio Aug. l. de contrit cord And some learned Writers tell us that by much weeping there seemed to be as it were Channels made in his blessed face The least hair makes the eye weep the least sin makes the heart smite Davids heart smote him when he cut off the Lap of King Sauls garment What would it have done if he had cut off his head 2. A tender heart melts under mercy Though when God thunders by affliction the rain of tears doth fall from a gracious eye yet the heart is never so kindly dissolved as under the Sun-beams of Gods mercy see how Davids heart was melted with Gods kindness 2 Sam. 7.18 Who am I O Lord God and what is my house that thou hast brought me hitherto there was a gracious thaw upon his heart So saith a childe of God Lord who am I a piece of dust and sin kneaded together that the orient beams of free-grace should shine upon me Who am I that thou shouldest pity me when I lay in my blood and spread the golden wings of mercy over me The soul is overcome with Gods goodness the tears drop the love flames mercy hath a melting influence upon the soul 3. A tender heart trembles under Gods threatnings Psalm 119.120 My flesh trembleth for fear of thee 2 Chron. 34.27 Because thy heart was tender and thou didst humble thy self before God when thou heardst his words against this place and didst rend thy clothes c. If the father be angry the child trembles When Ministers denounce the menaces and threats of God against sin tender souls sit in a trembling posture this frame of heart God delights in Isa 66.2 To this man will I look even to him that trembleth at my word a wicked man like the Leviathan is made without fear Job 41.33 He neither believes the Promises nor dreads the Threatnings let judgement be denounced against sin he laughs at the shaking of a spear he thinks either that God is ignorant and doth not see or impotent and cannot punish the mountains quake before the Lord the hills melt the rocks are thrown down by him Nahum 1.5 But the hearts of sinners are more obdurate than the rocks an hardned sinner like Nebuchadnezzar hath the heart of a beast given to him Dan. 4.16 a child-like heart is a tender heart the stone is taken away 2. The second signe of son-ship is Assimilation Col. 3.10 Ye have put on the new man which is renewed af-the image of him that created him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the child resembles the father Gods children are like their heavenly Father they bear his very image and impresse wicked men say they are the children of God but there is too great a dissimilitude and unlikenesse the Jews brag'd they were Abrahams children but Christ disproves them by this argument because they were not like him John 8.40 Ye seek to kill me a man that have told you the truth which I have heard of God this did not Abraham You Abrahams children and go about to kill me Abraham would not have murdered an innocent you are more like Satan than Abraham ver 44. ye are of your father the Divel Such as are
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.
above others He who is born of God honoureth them that fear the Lord Psal 15.4 The Saints are the dearly beloved of Gods soul Jerem. 12.7 They are his jewels Mal. 3.17 They are of the true blood-royal and he who is divinely adopted sets an higher estimate upon these than upon others 2. We shew our love to the children of God by prizing their company above others Children love to associate and be together the communion of Saints is precious Christs Doves will flock together in company pares cum paribus c. Psal 119.63 I am a companion of all them that fear thee though a childe of God is courteous to all * 1 Pet. 3.8 We read that Abraham bowed himself to the children of Heth Gen. 23.7 A childe of God hath a love of civility to all but a love of complacency only to such as are fellow-heirs with him of the same inheritance By this persons may try their Adoption it appears plainly that they are not the children of God who hate those that are born of God they soile and black the silver wings of Christs Doves by their aspersive reproaches they cannot endure the society of the Saints As Vultures hate sweet smells and are killed with them so the wicked love not to come near the godly they cannot abide the precious perfume of their graces they hate these sweet smells it is a sign they are of the Serpents brood who hate the seed of the woman 7. The seventh sign of Gods children is to delight to be much in Gods presence Children love to be in the presence of their father where the King is there is the Court where the presence of God is there is Heaven God is in a special manner present in his Ordinances they are the Ark of his presence Now if we are children we love to be much in holy duties in the use of Ordinances we draw near to God we come into our Fathers presence in prayer we have secret conference with God the soul while it is praying is as it were parlying with God In the Word we hear God speaking from heaven to us and how doth every childe of God delight to hear his Fathers voyce In the Sacrament God kisseth his children with the kisses of his lips he gives them a smile of his face and a privy-seal of his love oh it is good to draw near to God Psal 73.28 It is sweet being in his presence every true child of God saith a day in thy Courts is better than a thousand Psal 84.10 Slighters of Ordinances are none of Gods children because they care not to be in his presence they love the Tavern better than the Temple Cain went out from the presence of the Lord Gen. 4.16 not that he could go out of Gods sight Psal 139.7 but the meaning is Cain went from the Church of God where the Lord gave visible signs of his presence to his people 8. The eighth sign is compliance with the will of our heavenly Father A child-like heart answers to Gods call as the eccho answers to the voyce it is like the flower that opens and shuts with the Sun so it opens to God and shuts to Tentation this is the Motto of a new-born Saint Speak Lord thy servant hears 1 Sam. 3.9 When God bids his children pray in their Closets mortifie sin suffer for his Name they are ambitious to obey they will lay down their lives at their Fathers call Hypocrites court God and speak him fair but refuse to go on his errand they are not children but rebels 9. The last sign is He who is a childe of God will labour to make others the children of God the holy seed of grace propagates Gal. 4.19 Philâ—m 10. He who is of the seed-Royal will be ambitiously desirous to bring others into the Kindred Art thou divinely adopted thou wilt studiously endeavour to make thy childe a childe of the most High There are two Reasons why a godly parent will endeavour to bring his childe into the heavenly Kindred 1. Out of conscience A good parent sees the injury he hath done his childe he hath conveyed the plague of sin to him and in conscience he will endeavour to make some recompence In the old Law he that had smitten and wounded another was bound to see him healed and pay for his cure Parents have given their children a wound in their souls and therefore must do what in them lies by admonition prayers tears to see the wound healed 2. Out of a flaming zeal to the honour of God He who hath tasted Gods love in Adoption looks upon himself as engaged to bring God all the glory he can if he hath a childe or acquaintance that are strangers to God he would gladly promote the work of grace in their hearts it is a glory to Christ when multitudes are born to him How far are they from being Gods children who have no care to bring others into the Family of God! Too blame are those Masters who mind more their servants work than their souls too blame are those parents who are regardless of their children they do not drop in principles of knowledge into them but suffer them to have their head they will let them lye and swear but not ask blessing read Play-books but not Scripture Object 1 Object 1. But say some to chatechise and teach our children is to take Gods name in vain Answ 1. Is the fulfilling Gods command taking Answ 1 his name in vain Deut. 6.6 7. These words which I command thee this day thou shalt teach them diligently to thy children Prov. 22.6 Train up a childe in the way he should go and when he is old he will not depart from it Ephes 6.4 Ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. This three-fold cord of Scripture is not easily broken 2. The Saints of old were continually grafting principles Answ 2 of holy knowledge in their children Gen. 18.19 I know that Abraham will command his children and they shall keep the way of the Lord. 1 Chron. 28.9 And thou Solomon my son know thou the God of thy Father and serve him with a perfect heart Sure Abraham and David did not take Gods name in vain What need is there of instilling holy instructions to over-top the poysonful weeds of sin that grow as Husbandmen when they have planted young Trees they set stayes to them * Ut Agricolae stiâ—pibus pedimenta apponunt to keep them from bending Children are young Plants the heavenly precepts of their parents are like stayes set about them to keep them from bending to errour and and profaness when can there be a fitter season to disseminate and infuse knowledge into children than in their minority Now is a time to give them the breast and let them suck in the sincere milk of the Word 1 Pet. 2.2 2. But it is to no purpose to teach our children the
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
him in the Gospel they have a withered hand and cannot stretch it out to good uses They have all quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are a Kin to the Churl Nabal 1 Sam. 25.11 Shall I take my bread and my water and give it unto men whom I know not whence they be It was said of the Emperour Pertinax he had a large Empire but a narrow scanty heart * Augustum imperium angustum animum There was a Temple at Athens which was called the Temple of mercy it was dedicated to charitable uses and it was the greatest reproach to upbraid one with this that he had never been in the Temple of mercy 't is the greatest disgrace to a Christian to be unmerciful Covetous men while they enrich themselves they debase themselves setting up a Monopoly and committing Idolatry with Mammon thus making themselves lower than their angels as God made them lower than his Angels In the time of Pestilence it is sad to have your houses shut up but it is worse to have your hearts shut up How miserable is it to have a Sea of sin and not a drop of mercy Covetous hearts like the Leviathan are firm as a stone Job 41.24 One may as well extract oyle out of a flint as the golden oyle of charity out of their flinty hearts The Philosopher saith that the coldness of the heart is a presage of death * Corde infrigidato moritur animal When mens affections to works of mercy are frozen this coldness at heart is ominous and doth sadly portend that they are dead in sin We read in the Law that the Shell-fish was accounted unclean this might probably be one Reason because the meat of it was inclosed in the Shell and it was hard to come by They are to be reckoned among the unclean who inclose all their Estate within the Shell of their own Cabinet and will not let others be the better for it How many have lost their souls by being so saving There are some who perhaps will give the poor good words and that is all * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Jam. 2.15 If a brother or sister be naked and destitute of food and one of you say to them Depart in peace be ye warmed and filled notwithstanding you give them not those things which are needful what doth it profit Good words are but a cold kind of charity * Veritas fundatur in aliquo esse the poor cannot live as the Camelion upon this Ayre let your words be as smooth as oyle they will not heal the wounded let them drop as the honey-comb they will not feed the hungry 1 Cor. 13.1 Though I speak with the tongue of Angels and have not charity I am but as a tinkling Cymbal 'T is better to be Charitable as a Saint than Eloquent as an Angel Such as are cruel to the poor let me tell you you unchristian your selves unmercifulness is the sin of the Heathen Rom. 1.31 While you put off the bowels of Mercy you put off the badge of Christianity Saint Ambrose saith that when we relieve not one whom we see ready to perish with hunger we are guilty of his death * Pasce fame morientem si non paveris occiâ—isti Ambr. If this Rule hold true there are more guilty of the breach of the sixth Commandment than we are aware of St. James speaks a sad word Jam. 2 13. For he shall have judgement without mercy that shewed no mercy How do they think to find mercy from Christ who never shewed mercy to Christ in his members Dives denied Lazarus a crumb of bread and Dives was denied a drop of water At the last day behold the sinners Inditement Matth. 25.42 I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink Christ doth not say Ye took away my meat but Ye gave me none ye did not feed my members then follows the sentence Ite maledicti Depart from me ye cursed When Christs poor come to your doors and you bid them Depart from you the time may come when you shall knock at heaven gate and Christ will say Go from my door Depart from me ye cursed In short Covetousness is a foolish sin God gave the Rich man in the Gospel that appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou fool Luk. 12.20 The Covetous man doth not enjoy what he doth possess he imbitters his own life he discruciates himself with care either how to get or how to increase or how to secure an Estate and what is the issue and result often as a just reward of sordid penuriousness God doth blast and wither him in his outward Estate That saying of Gregory Nazianzene * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is to be seriously weighed God many times lets the Thief take away and the Moth consume that which is injuriously and unmercifully with-held from the poor Before I leave this Use I am sorry that any who go for honest men should be brought into the Inditement I mean that any Professors should be impeached as guilty of this sin of covetousness and unmercifulness Sure I am Gods Elect put on bowels Col. 3.12 I tell you these devout Misers are the reproach of Christianity they are wens and spots in the face of Religion I remember Aelian in his History reports that in India there is a Griffin having four feet and wings his Bill like the Eagles 't is hard whether to rank him among the Beasts or the Fowle So I may say of penurious Votaries they have the wings of profession by which they seem to flie to heaven but the feet of Beasts walking on the Earth and even licking the dust 't is hard where to rank these whether among the godly or the wicked Oh take heed that seeing your Religion will not destroy your Covetousness at last your Covetousness doth not destroy your Religion The Fabulist tells a Story of the Hedge-hog that came to the Coney-Burroughs in stormy weather and desired Harbour promising that he would be a quiet Ghuest but when once he had gotten entertainment he did set up his prickles and did never leave till he had thrust the poor Coneys out of their Burroughs So Covetousness though it hath many fair pleas to insinuate and wind it self into the heart yet assoon as you have let it in this Thorn will never leave pricking till it hath choaked all good beginnings and thrust all Religion out of your hearts SECT 8. Perswading to mercifulness Use 3 Use 3 I Proceed next to the Exhortation to beseech all Christians to put on bowels of mercies Exhort be ready to indulge the miseries and necessities of others Saint Ambrose calls charity the summe of Christianity and the Apostle makes it the very definition of Religion James 1. ult Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and the widows
in their affliction The Hebrew word for poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that is empty or drawn dry * Exhaustus opibus attenuatus Drusius So the poor are exhausted of their strength beauty substance like Ponds they are dryed up therefore let them be filled again with the silver streams of Charity The poor are tanquam in Sepulchro as it were in the Grave the comfort of their life is buried Oh Christians help with your merciful hands to raise them out of the Sepulchre God sendeth his springs into the vallies Psal 104.10 Let the springs of your liberality run among the vallies of poverty your sweetest and most benigne influences should fall upon the lower grounds What is all your seeming devotion without bounty and mercifulness I have known many saith Basil pray and fast but relieve not such as are in distress they are for a zeal that will put them to no charges * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil What are they the better saith he for all their seeming vertue we read the incense was to be laid upon the fire Lev. 16.13 The flame of Devotion must be perfumed with the incense of Charity Aaron was to have a Bell and a Pomgranate the Pomgranate as some of the Learned observe was a Symbol of good works They want the Pomgranate saith Gregory Nazianzene who have no good works The wise men did not only bow the knee to Christ but present him with gold myrrhe and franckincense Matth. 2.11 Pretences of zeal are insufficient we must not only worship Christ but bestow something upon his members this is to present Christ with gold and frankincense Isaac would not bless Jacob by the voyce but he feels and handles him and supposing them to be Esau's hands he blessed him God will not bless men by their voyce their loud prayers their devout discourses but if he feel Esau's hands if their hands have wrought good works then he blesseth them Let me exhort you therefore to deeds of mercy let your fingers drop with the myrhe of liberality * Si desit charitas frustra habentur caetera Aug. sowe your golden seed in this sense it is lawful to put out your money to use when you lay it out for good uses Remember that excellent saying of Saint Austin Give those things to the poor which you cannot keep * Da quod non potes retinere ut recipias quod non potes amiâ—tere that you may receive those things which you cannot lose †There are many occasions of exercising your mercifulness Pauper ubique jacet Hear the Orphans cry pity the Widows tears Some there are who want employment it would do well to set their Wheel a going Others who are past employment be as eyes to the blind and feet to the lame Some whole Families are sinking if some merciful hand doth not help to shore them up Before I press Arguments to liberality and munificence there are three Objections lie in the way which I shall endeavour to remove Object 1 Object 1. We may give and so in time come ourselves to want Answ Answ Let Basil answer this Wells saith he which have their water drawn spring ever more freely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Prov. 11.25 The liberal soul shall be made fat Luther speaks of a Monastery in Austria which was very rich while it gave annually to the poor but when it left off giving the Monastery began to decay There is nothing lost by doing our duty an Estate may be imparted yet not impaired The flowers yield honey to the Bee yet hurt not their own fruit When the candle of prosperity shines upon us we may light our Neighbour that is in the dark and have never the less light our selves Whatever is disbursed to pious uses God doth bring it in some other way as the Loaves in breaking multiplied or as the Widows oyle increased by pouring out 1 Kings 17.16 Object 2 Object 2. I cannot do so much as others Erect Churches Build Hospitals Augment Libraries Maintain Scholars at the University Answ If you cannot do so much Answ yet do something let there be quantitas virtutis though there be not quantitas molis The Widows two Mites cast into the Treasury were accepted Luke 21. God as Chrysostom observes * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinsius looked not at the smalness of her gift but the largeness of her heart In the Law he that could not bring a Lamb for an offering if he brought but two Turtle-doves it sufficed We read Exod. 35. the people brought gold and silver and Goats hair to the building of the Tabernacle on which place saith Origen I desire Lord to bring something to the building of thy Temple if not gold to make the Mercy-seat on if not silk to make the Curtains on yet a little Goats hair that I may not be found in the number of those that have brought nothing to thy Temple Object 3. But I have not any thing to bestow upon Object 3 the necessities of others Answ 1. Hast thou to bestow upon thy lusts hast Answ 1 thou money to feed thy pride thy Epicurisme and canst thou find nothing to relieve the poor members of Christ Answ 2. Admit this excuse to be real that you have Answ 2 not such an Estate yet you may do something wherein you may express your mercy to the poor you may sympathize with them pray for them speak a word of comfort to them Isa 40.2 Speak ye comfortably to Jerusalem If you can give them no gold you may speak a word in season which may be as apples of gold in pictures of silver Nay more you may be helpful to the poor in stirring up others who have Estates to relieve them as it is with the wind if a man be hungry the wind will not fill him but it can blow the Sails of the Mill and make it grind Corn for the use of man so though thou hast not an Estate thy self to help him who is in want yet thou mayst stir up others to help him thou mayst blow the Sails of their affections causing them to shew mercy and so mayst help thy brother by a Proxy Having answered these Objections let me now pursue the Exhortation to mercifulness I shall lay down several Arguments which I desire may be weighed in the balance of reason and conscience Arg. 1 1. To be diffusively good is the great end of our Creation Eph. 2.10 Created in Christ Jesus to good works Every creature answers the end of its Creation the Star shines the Bird sings the Plant bears the end of life is service * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. He that doth not answer his end in respect of usefulness cannot enjoy his end in respect of happiness Many saith Seneca have been long in the world but have not lived they have done no good Telluris
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