them believe that their sins are unpardonable what should I beg for pardon of sinnes my time is past If not that then he labours to keepe them from enjoying the comfort of pardon he labours to blind their eyes if they have pardon that they may not see that comfort If not that he tempts them to presumption if he cannot hinder them of the comfort he labours to draw them to a presumptuous opinion of their righteousnesse that they have no sinne to beg pardon you are not such a sinner c. It were well if there were no sinne but is that a Cockatrice egg that they should thinke they need not to aske pardon of sinne at the hâ—nds of God It was one of the opinions in the primitive times but this time farre outstrips that because worse opinions attend upon it there were some that were gotten in unawares I wonder whence this opinion should grow that Christians should ever come to this height of impietie to thinke it unlawfull to beg pardon of sinne therefore it comes from another because God sees no sinne in his Children But whence comes this here is an ill bird and an ill egge yet it hath a dam that is older still that is as damnable as either that is that Christians are not tyed to any obedience of the morall law because they are brought under the obedience of Christ see how they hang like Samsons foxes that were tyed after a disorderly manner First the Devill possesseth their hearts that there is no obedience to the law of God and thereby he stops up the fountain of al pietie If there be no obedience to the Law it must needs follow that there can be no sin for there is no sinne without the transgression of the law and then there no sinne for God to see and then they need not after they are in the state of justification beg remission they need not use this prayer Take away iniquitie nor that of Christ forgive us our trespasses There is not any of all these opinions but they are as I conceive sprung from the misunderstanding of some orthodox point in divinitie that people not well understanding themselves doe wrest As the poynt of justification only by faith that point is only for our comfort we must exclude works in justification our works have no part in the justification of a sinner but it doth not follow because faith only justifies that thereupon they conclude what have we to do with works and obedience of the law That is a mistake for God though he justifie us without works he requires obedience as a fruit of justification and as a speciall pledge of that grace that he works in the heart There is the mistake of that The other and a second branch comes from the mistake of another point that is comfortable and hath its foundation in the book of God that he that is truly in the state of son-ship cannot fall finally that is a fundamentall point and of great consequence and that is cleare because else Gods promise should not be true if God were mutable and should bring us into a state of adoption one day and after cast us out This is a point of great prety But from wresting of this comes the other point that because they cannot fall totally that therefore they cannot fall at all that because a man cannot sinne finally that justification makes him totally gracious that he cannot sinne For though God keep them from finall sinning yet the best Saints fall In many things wee sinne all And he that saith he is not a sinner is a lyar even of those that are converted Wee tread awry every day and there are many slips and sometimes foule grosse falls but it pleaseth God to raise us againe but it is by repentance and faith in Christ the same way that we rose at the first So for the third point that men need not beg pardon it is from a corrupt originall It is a good heavenly point that there is a certainty of salvation granted to many Saints that certainty may be had though it be not had by all every one comes not to the same degree of assurance From the mistake of this comes the third because we may be assured that we are in a state of salvation and grace and that sinne is pardoned we need not beg pardon So they run to popery another way Popery is a thing that they disclaim and while they would run from popery they fall into another extream and run to popery another way Compare them a little A Saint may come to perfection and keep all the morall law say the Papists a Christian may come to that perfection that he need not keep it say they Some sins are of so easie a weight they are not to be accounted God accounts them no sins the first motions God sees not these in his Children as sins say the Papists God sees no sin in his children say they here is their errour Say the Papists if assurance may be had why doe we beg for forgivenesse It is fond to beg pardon if wee have assurance So they because the child of God hath assurance he needs not beg pardon Thus they run by eschewing the contrary into the same errour in a worse manner then they For of all other these are most damnable There is never an opinion that the Devill hath stirred up that hath a worse savour and intendment in it then these It overthrows the foundation of the Gospel and of Christianity and piety It takes away Christ and take him away take away prayer and repentance and all at one blow O when there are such fundamentall errours as these shall we wonder if God send the plague to purge his floore when these shall start up and are not smothered And those that should smother them doe not awake authority No man cares which way Religion goes and how it thrives God will purge this leaven from the authors of these opinions and those that should suppresse it God will not have every man preach what he will and hold and do what he will And if humane Lawes be offended there is severity enough in correcting Gods law is broken daily and no man looks after it Of all others that one grosse point that Christians are come to think it unnecessary nay needlesse nay sinfull to beg remission of sins then farewell Gospel and Religion and all St. Austin had some in his time that were of that opinion therefore he hath diverse passages against it They had no sinne The forme that Christ gave it agrees to every Christian it is a forme that all Christians must use to the worlds end they must still pray forgive us our trespasses as long as they live and breath Not only all other Christians but the Apostles the masters of the Flock those that were the bell-weathers the greater sort of sheep that Christ committed the sheep to yet the Apostles when they were on the
in such a caset and the path of Piety in comforts Spirituall Yea happy is that people which have the LORD for their God In the handling of the first without any further subdivision I will onely shew what it is the Psalmist treats of and that shall be by way of Gradation in these three particulars It is De FELICITATE De Felicitate POPULI De HAC felicitate populi Of happinesse Of the peoples happinesse Of the peoples happinesse as in such a case Happinesse is the generall and the first a noble argument and worthy of an inspired pen especially the Psalmists Of all other there can be none better to speak of popular happinesse then such a King nor of celestiall then such a Prophet Yet I mean not to discourse of it in the full latitude but only as it hath a peculiar positure in this Psalme very various and different from the order of other psalmes In this Psalme it is reserved to the end as the close of the foregoing meditations In other Psalmes it is set in the front or first place of all as in the 32 in the 112 in the 119 and in the 128. Again in this the Psalmist ends with our blessednesse and begins with God's BLESSED BE THE LORD MY STRENGTH In the 41 Psalme contrary he makes his exordium from mans BLESSED IS HE THAT CONSIDERETH THE POOR his conclusion with God's BLESSED BE THE LORD GOD OF ISRAEL I therefore observe these variations because they are helpfull to the understanding both of the essence and splendour of true happinesse To the knowledge of the essence they help because they demonstrate how our own happinesse is enfolded in the glory of God and subordinate unto it As we cannot begin with Beatus unlesse we end with Benedictus so we must begin with Benedictus that we may end with Beatus The reason is this Because the glory of God it is as well the consummation as the introduction to a Christians happinesse Therefore as in the other Psalm he begins below and ends upwards so in this having begun from above with that which is principall Blessed be the Lord he fixeth his second thoughts upon the subordinate Blessed or happy are the people He could not proceed in a better order he first looks up to Gods kingdome then reflects upon his own as not meaning to take blessednesse before he had given it There is no man can think but this is the best method It is the method of Saints as we see 1. Sam. 25.32 33. and 2. Chron. 31.8 First Blessed be the God of Israel then Blessed be the people of Israel Nay it is the method of Angels Luke 2.14 they first sing Glorie to God then Good will towards men It must also be the method of every Christian whensoever we are about the wishing of blessednesse either to our selves or others to begin from heaven and ascribe it first to the LORD That we may receive we must give give what we have and give what we mean to have To give is the way to get both to get the thing and to get the greater degree It is an undeniable consequence If beatitude be the ultimate end of man and the glorie of God the ultimate end of our very beatification then it followes necessarily That by giving more glorie to God we gain more of beatitude to our selves because more of the supreme and beatificall end So that he who will attain to the Psalmist's comfort must observe also the Psalmist's order that he may end assuredly with BEATUS he must learn to begin with BENEDICTUS That 's the first considerable thing in the order as touching the essence of true happinesse The other is concerning the splendour which flowes from the other part of the variation in that the Psalmist doth end this psalme as he begins divers of the rest with Happy or Blessed to represent as it were unto us utramquesplendoris paginam the two great excellencies of blessednesse by the double situation of it Happinesse is both the bonum Primum and the bonum Vltimum of a Christian the spring of all good things and the crown the spire and the basis the first and the last of things to be desired the first for eminence the last for fruition In the descents of Christianitie the first because we move from it to inferiour ends happinesse giveth law to all our actions we move from it that we may in time come to the possession of it In the order of ascent it is the last for having climbed once thither we go no further but set up our rest It hath this resemblance with God himself who is the Donour of it That it is both the beginning and the end before which nothing should be loved and after which nothing can be desired Answerable to these two respects are the positures of happinesse in the Psalmes As in military affairs it is the custome of Emperours to promise the Donative to their souldiers when they go forth to warre that they may encourage them but not to give it till the warre be ended that they may reward them for their service In like manner saith S. Ambrose doth the Psalmist velut praeco magni Imperatoris he disposeth of beatitude both wayes he prefixeth it to the beginning of some Psalmes that thereby we might be invited to pietie he annexeth it to the end of others to teach us not to look for it before our work be done So even by this we may learn how to order and dispose of our selves to happinesse Since it hath the double reference it must have also the double honour and the double esteem yea and our double endeavours for the attaining of it Then we give it the double when we set it in both places make it both our first and our last the prime of our life and the perseverance We must look through all things upon happinesse and through happinesse upon all through all upon it as not resting in any thing else and through it upon all as seasoning every act of our life with the thought of happinesse Otherwise if we think to give it our last respects without our first pretend what we will there is no hope to overtake it Thus farre even worldly men will go they are willing enough to heare that they must make it their last work and they fulfill it in a sort to the letter but not to the meaning The love the hope the care of their own happinesse they put them off all to the last A very preposterous course for a man to begin where and when he should have ended and to defer his first of motion to his last of rest It is too late for the foolish Virgins to cry Matth. 25.10 11. Lord open when the doore is shut and a vain thing to expect happinesse as our end unlesse we make it our beginning and give it the same place in our hearts and actions which holy David affords it in his meditations the first
O Cast away sin first If thou come to the Table of the Lord that is the Eucharist there thou commest to offer the Sacrifice of thanksgiving If thou come to the House of God to offer Prayer If thou come to offer obedience attention in hearing the word cast away sin it will poyson all it will make the word unprofitable it will make our Prayers that they shall not ascend nor our praises in a spirituall acceptable vapour into Gods eares That is the first thing There was a necessity that he should put in this phrase so will we praise thee for unlesse sin be taken away it is imposible to please God Secondly as it hath respect to the work of the People so to the work of God there are two things in that To the work of punishment and To the work of Gods grace To the work of punishment for all these three are in the former Take away iniquity remove thy judgement and give us grace take away iniquity and then we shall boldly come to the Throne of Grace Now Secondly remove thy punishment and then we will praise thee It hath respect to Gods work of punishment Not as if we should not praise God when his hand is upon us A good Servant of God will praise God not onely when he smiles but when he corrects him not onely when all is prosperous but in the middest of his callamities and sufferings If he shut him up in his House he will praise him if he makes all his stormes to rise against him he will still blesse him as Job he blessed God when he had taken away all The Lord hath given and the Lord hath taken away blessed be the name of the Lord. But yet there is reason of it take away thy punishment and then we will blesse thee that is then we shall have opportunity to blesse thee While thy hand is on us our hearts are dejected Praise is grafted on a chearfull spirit and while our hearts are cast downe we cannot praise thee thou must enlarge our hearts by removing thy punishment and then we shall have opportunity to blesse thee that as Hezekiah sayth The living the living shall praise thee And as David sayth Shall thy faithfullnesse be seene in the Grave Or thy loving kindnesse in destruction Wilt thou cut us off by judgements and can we praise thee then The dead remember thee not if thou cut us of by thy plagues and stormes how shall we praise thee then Then our lips will be sealed up and our hands will be benummed O take away thy judgements and then we shall have opportunity to praise thee The Point is this The true Child of God though he will blesse God in all estates yet then he is most disposed to Praise God when God removes his Hand when he makes his Rod not to fall upon him Because a dull dejected Spirit is not fit for praise Praise must be grafted upon joy It is a word of Exhortation to those of dejected spirits that they chide themselves out of their Melancholly passion since they have assurance of Gods favour that they rob not God of thankfullnesse A man of a dejected spirit he thinks God doth all as an Enemy for the worse he robs God he cannot praise him Labour for a chearfull spirit that thou mayest praise God for it is the elevated Spirit that praiseth God Remove thy judgements and then we shall have opportunity to praise thee Thirdly and lastly it hath respect not onely to the works of God without but to the work of God inward and spirituall to the work of grace It hath respect to the work of sin and punishment and now to the work of grace So the meaning is this Receive us graciously and then we shall have enablement to blesse thee See how they hang first Take away iniquity and then we shall have boldnesse to blesse thee remove thy judgements and then we shall have opportunity to praise thee powre thy grace on us and then we shall be enabled to praise thee Thou must put words of praise into our mouths or else we cannot praise thee we can doe nothing of our selves Can we give the Calves of our lips unlesse thou give them to us The Calves of our heards we have them from thee but the Calves of our selves are harder to give We would faine blesse thee but our lips are uncircumcised lips they are tyed Lord doe thou hallow them sanctifie them doe thou give us words Take to you words Where shall we get them Doe thou open our lips and thou shalt have the glory of our lips put the words of praise into us and then we will praise the we shall then have enablement to praise thee The Point is this The Child of God as he depends on God for acceptance of his Sacrifice of Prayer and performances so he depends upon God for Enablement that God may have praise There is no duty of piety growes upon mans owne heart there must the Spirit of God move in the heart If it be the work of praise or Prayer or Charity they are all fruits of the Spirit that is those fruits that flow from the inhabitation and powerfull operation of the Spirit of God They are the fruits of Gods Spirit that we may all cry Not unto us but unto thy name give the glory the glory of forgiving of sins the glory of any degree of grace belongs to thee The consideration of this will excite us to thankfullnesse when we consider where the Fountaine is whence we draw that it is above that it is not our owne arme that supports us that it is not our owne Spirit that Santifies us or our owne Spirit that suggests the words of Prayer of praise and thankfullnesse The consideration of this will excite us to Prayer as well as to thankfullnesse When we consider that every God gift is from above As the Apostle sayth of wisdome If any man want wisdome let him ask it of God It is true of other graces If any man want repentance let him ask it of God if any man want thankfullnesse and charity and meeknesse let him ask it of God Here we see the way paved out to us to goe to God for the beginning enlargement of all grace whatsoever If any want an understanding heart it is God that enlightens the heart If any want a contrite heart it is God that melts it If any want a sincere heart it is God that strengthens it If it be the want of a zealous heart it is God that enflames it if a humble heart it is God that bows it if of a thank full heart it is God that enlargeth it all is of God all our sufficiency Therefore the Prophet teacheth them that the grace of Thankfullnesse was not powred out by the strength of their owne piety but they must have recourse to God The summ of all is this Take away our iniquities and then we will praise thee That is
not faith if it faint not love if it decline and wax cold not obedience if it give over not repentance or humility or patience or meeknesse if they have not their perfect work Faith that will hold but that it holds out it is from perseverance Love will take its flight and mount up but that it mounts up to the highest to Heaven it must be from perseverance Obedience will follow after Christ but to hold to the end in obedience to be carried to the full length it 's from perseverance So every grace hath that that is the accomplishment of it from the grace of perseverance Without it as St. Bernard sayth very well neither he that fights can hope to overcome at all or if he overcome and conquer a little he cannot look for the Crowne unlesse he conquer still and goe on There is the second excellency of perseverance The third and principall excellency of perseverance that that more expresly toucheth upon the Text it is the continuation of the motion of a Christian that that keeps a man still going And motion is excellent in every Creature the Creature the more excellent it is the more excellent it is in its motion The Earth that is the lowest Element and the basest moves not at all The Water that is next above the Earth moves but not so fast as the Aire that is above the Water and the Aire though it move faster and more constantly then the Water yet it moves not so nobly and constantly and so fast as the Heavens the celestiall bodies and the Starâ— of Heaven Take but one instance the Moone hath two motions which shee dispatcheth at once with a great deale of swiftnesse and constancy Let men that are below blaspheme and curse let Dogs bark let the Winds blow let stormes bluster and the Clouds frowne the Moone goes on to finish her course So a Christian if he be of a heavenly temper there will be the motion of the Heavens perpetuity of motion Perseverance makes the motion perpetuall it gives perennity to the motion of a Christian that though a Christian meet with many discâ—uragements in the way of piety temptations and tribulations and persecutions yet for all this as the Sun and Moone and Stars he keeps on his motion though wicked men oppose themselves though St. Pauls Dogs doe more then bark though the stormes of temptation bluster and the winds of persecution gather themselves together though Heaven and Earth oppose yet perseverance will carry a Christian strait on his way through all impediments and make him leap over all discouragements it will bring his motion to the end that is the excellency of perseverance That is the first thing if we take the phrase under the similitude of locall motion They goe on Secondly consider it under the similitude of Vitall motion for as I said their going on is their growing on Growth is a vitall motion for properly nothing is said to grow but that that hath life Therefore Scaliger observes there is a great deale of difference betwixt those two words augmentation and extention things inanimate that want life may receive extention and dimension but they are not properly said to grow but things that have life Plants and Trees and living Creatures Growth therefore properly is a vitall motion and that vitall motion is remarkable in Christianity in a spirituall sence there are many words whereby 〈◊〉 Scripture sets out these advances of Piety When it considers us in the way of piety it is called proceeding when it respects the emulations of piety it is called excellency when it respects the operations of piety it is called abounding when it respects our progresse in piety it is called persevâ—ring when to the state of piety it is called growth And all these there is good reason to be given of them in respect of the severall relations a Christian hath in this World We are viatores in this World we must proceed and goe on We are Work-men in the Vinyard of the Lord we must persevere We are lights in the World lights must excell that is their commendation We are Rivers as David makes the similitude Rivers of God they must swell and abound Christians they are the Babes in Christ that are to come to the stature of spirituall Man-hood being Babes they must grow Of all other expressions those two are remarkable when it is called abounding and growing David useth both these the word of abounding or excelling All my delight is in those that abound or excell in vertue Psal 16. The other word of growth is in Psal 92. speaking of the righteous man He shall grow up as a â—edar in thine house St. Paul makes use of both those words too sometimes he exhorts to grow in grace sometimes to abound and excell Strive that you may excell to the edifying of the Church Alway abound in the work of the Lord. The phrase or word of abounding is a metaphor taken from Rivers Rivers that get encrease by running A man would think a River in continuall motion should doe nothing but spend it selfe and not get but lose but the longer it runs the more accesse of water flowes to it and the further its progresse the greater it is It is little at the head but it is great at the foot the longer it goes on So should a Christian be like Ezekiells waters that at the first were but up to the Ancles and then ascended till they came to the Neck till at last they covered the whole man such is the swelling Spirituall the excelling and abounding in grace The other word of growing is a metaphor taken almost from all sorts of vitalls It is taken sometimes in Scripture from building as a building from a small beginning growes to a great vastnesse and magnitude so a Christian being built on the Foundation of the Prophets and Apostles our blessed Lord being the Corner stone he growes up to a holy Temple in the Lord Ephes 2. Sometimes it is taken from the similitude of Plants and Trees Hosea 14. They shall grow up as the Lillie and as the Vine their Root shall be like Lebanon Sometimes againe it is taken from the similitude of other Creatures in Mal. 4. speaking of righteous men he sayth They shall grow as the Calves of the stall Sometimes it is taken from our selves from the similitude of the growth of the body corporall growth So in Ephes 4. he speaks of Growing up to the fullnesse of stature to a perfect man in Christ As the body first hath seed and then life and then supply of nourishment and then by it it comes to height and stature So it is in the state of grace there is first the seminall being of a Christian in regeneration or the new birth then after come the supplies of nourishment by the influence of grace and receiving the sincere milke of the word after these supplies of nourishment comes this spirituall growth That you may
the mind with grace and reason and for what end That while he is upon Earth he should know which way to have his converse in Heaven which cannot otherwise be done but by the mind that now while he is in the body he might make himselfe present with the Lord he cannot doe it but by lifting up of the heart So it is both these eyes that are meant here I lift up mine eyes to thee And to shew that both are meant the Plurall is used the word is used foure times in these two Verses and it is Plurall in all Once in the first Verse and thrice in this Verse Vnto thee I lift mine eyes and the eyes of a Servant and the eyes of a Hand-maid So doe our eyes David runs upon it oft to point out that it should be done alway or to shew the diversity of eyes that are in us There are but two of the body but there are many more of the mind That that is said of the Saints glorified of the living Creatures Revel 4. That they were full of eyes before and behind There is good reason to be given of that why they should be full of eyes before and behind because they were to receive happinesse in every part Seing beatificall happinesse consists in Vision they must be all eye that they may be all blessed that they may be full of vision they are full of eyes before and behind there is good reason that the glorified Saints should be full of eyes And there is good reason that the Saints millitant should be full of eyes too The eyes that they have have both positures to look back to the promises fullfilled and to look forward to the promises that are to be fulfilled and to look downe upon Earth but not except it be to the contempt of it and to look up to Heaven with a desire after it they have eyes within and eyes without that both may be directed to God They are full of eyes There is the eye of devotion that is lift up in Prayer In the morning will I direct my Prayer to thee and will looke up Where ever there is Prayer there is looking up Prayer is the Messenger that we send up and the eye is a second Messenger that we send after it for Conduct the eye carries the Candle to our Prayers to lead them the way to Heaven it goes before them to point them the way there is the eye of Devotion in Prayer and there is the eye of contemplation that is lift up in meditation and the eye of faith that is lift up to God in trust and beleiving There is the eye of patience in hope and the eye of attendance in giving obedience to God Look how many heavenly duties there are so many eyes there are Because there is no duty or work can be done without the light of the eye it is that that is the Guide and light So now the summ of all is this that it is a speciall act of Religion to lift up our eyes to God It is an act of Religion not onely for the mind but to lift up the eyes of the body It shall appeare to be an act of Religion easily an act of piety by the contrary The Scripture useth the other the contrary as an act of superstition and Idolatry In Ezek. 18. God blames them there and threatens them because they lifted up their eyes to the Idolls of the House of Israel they lift up their eyes that is they Worshipped them it was an act of Religion it was religious worship they gave them when they lifted up their eyes When we lift up our eyes to God it is an Act of piety it is so and we must make it so There is good reason why we should make it so We owe God the strength of our bodies as well as of our souls He that sayth we shall worship God withall our soule saith we shall worship God with all our strength If we owe God the strength of our bodies we owe him no part more then the eye The eyes are the glory of the body those Lamps have more of Heaven then any part of the body there is no part of the body that pertakes so much of Heaven as the eye There is no part that God bestowed so much cost on in the creation as on the eye Therefore the strength of the eye must returne upon him the curiosity of the eye is such that all the Jewells and precious stones in the World are not able to match the excellency of the eye The next reason is because when the soule is lifted up if the eye goe with it it makes a perfect Elevation There is the soule for all within and the eye carries all without there is a perfect elevation of the whole man Then the third reason is because the soule cannot be lifted up without the eye for there is no part that the soul shews it selfe so much in as in the eye What ever the affection of the heart be it will appeare in the eye If it be sorrow it will appeare in the eye the eye will be dejected If it be anger the eye will sparkle If it be devotion the eye will be lift up It is the very beames the strength of the beames of the eye when they are enlivened by faith that pierce Heaven as well as our words pierce Heaven with ejaculations God reads the very notions and thoughts of our hearts in our eyes though he need not these wayes to know them for he reads them in the heart it selfe but when the eye testifies them it is a testimony of that we think given by our eye There are many testimonies in the lifting up the eyes to Heaven First it is a testimony of a beleiving humble heart Infidelity will never carry a man above the Earth Pride can carry a man no higher then the Earth neither The proud man looks aloft his eyes are high yet they are below they are upon the Earth still the loftinesse is the lownesse there is nothing lower then pride The humble mans eye is aloft though it be below and the proud mans eye is low though it be aloft infidelity and pride will not carry above the Earth but faith carries to Heaven to the Throne of God and looks on him as a helper as a rewarder and a Judge It is a testimony of a beleiving heart And the lifting up of the eye it is a testimony of an obedient heart A man that lifts up his eye to God he acknowledgeth thus much Lord I am thy Servant he acknowledgeth that he hath all from him his body and his soule his body is not his owne his eyes are not his owne but for Gods service he acknowledgeth that he will dedicate to God both soule and body that he will subject both to his will and appointment It is a testimony of an obedient heart And it is a testimony thirdly of a thankfull heart A man that
journey ib. Judgments No removing of judgments without repentance page 15 Cause of feare that judgments will continue page 20 The word of God why called his judgments page 286 See feyned prayer praise Just How God is said to be just in forgiving sins page 38 Justification Free justification misunderstood page 69 K. Knowledge A proofe of Christs divine knowledge page 467 Knowledg of evill Angells deâ—ective in divine Misteries page 493 Angels want no knowledg that concerns their happinesse page 521 See practise L. Labourers The Crowne of life the reward of labourers page 256 Language Every grace hath a peculiar language page 36 99 Large The heart a large roome how page 481 Latitude Latitude of Gods mercies page 114 Lasting The Crowne of life a lasting honour page 231 Law The word of God why called his law page 266 All creatures but man keepe the law set them page 323 Legall Thankefulnesse better then legall sacrifice page 169 See Dead Life The Crown given at the end of life page 257 See comprehensive Lifting see eyes hands mind Religion Linked Graces linked together page 358 Lips Praise called the calves of the lips why page 161 167 What lips God will bee praised with page 163 Lips put for the whole man page 165 Long. Comfort against sufferings if they be long page 233 Lord. Thankefulnesse due to God as our Lord page 148 Lovâ— Why the Crown is promised to love page 269 All graces in lâ—ve page 271 Every one that loves God shall be crowned page 275 Meanes to get love to God page 276 Meditation of Gods lovelinesse begets love to God page 277 To blame our selves for want of love page 278 The greatest testimonie of love to God page 310 See commands prayer suffering word M. Man The word man how taken in Scripture page 189 Woman included under the name of man page 192 Man tempts man how page 247 Two men in a Christian page 340 See Incarnation Many Comfort against sufferings if they be many page 233 Master Obedience due to all kind of Masters page 394 Servants learn evill of their Masters page 397 Difference between earthly and our heavenly Master page 407 How to know whether God be our Master page 413 The duty of a good Master page 430 Christ why called the Master page 442 Christ the great Master page 448 Meanes God not tyed to meanes page 421 Measure True love keeps no measure page 275 Meditation Preparation to meditation necessary page 324 Meditation what page 325 Meditation scarce in the world page ibid. Meditation improves every grace page 327 Mentall Vocall prayer a help to mental page 53 Merit Merits of Saints not to be trusted page 108 No satisfaction by merit page 119 Mercie Antiquity of Gods mercie page 113 Mercie a motive to beg mercie page 116 The end of all waiting is for mercie page 418 See alliance attribute duration waiting Metaphor Metaphor what page 155 Duties in Scripture delivered under metaphors page 156 Mind Eye of the mind to look up to God page 386 Ministers Ministers to watch their people in their failings page 34 Ministers to condiscend to peoples weakness page 35 See Declare Mysteries Good Angels studie Gospel-mysteries page 496 506 See Angels Mixed We have need of tryals because we are mixed page 252 Monosyllable Masters servants how as monosyllables to each other page 394 Morall Difference between Christian and morall vertues page 359 Motion Motion of two sorts page 334 The life of Christianity in motion page 335 Perseverance the continuance of a Christians motion page 337 Difference between corporall and spirituall motion page 346 The continuation of a Christians motion page 354 See standing excellent vitall Mournfull Mournfull words to be used in confession of sin page 45 Mountains Why the lightning strikes the mountains page 472 N. Name Every true Christian hath his name in the promise page 274 A new name given to Believers page 437 The names of diverse Pen-men of Scripture concealed page 440 Preachers not to come in their own name page 474 Nature To turn to God by the bond of nature page 23 Art perfects nature page 61 Necessity Bond of necessity to turn to God page 23 O. Obedience Bond of obedience to turn to God page 23 Obedience singles not out commands page 313 Lifting up the eyes a testimony of obedience page 389 The period of a Christians obedience page 419 Christ the pattern of obedience page 460 The assent of an obedient heart page 476 See condition Object Faith singles not out it 's object page 313 Omniscience Christs omniscience shewed page 437 Others God tries us that others may know what is in us page 250 Over Mercie over Gods works page 112 Outward God must have praise from the outward man page 164 Comfort when God takes away outward things page 452 Owne Servants not their own page 396 P Pardon Impenitency never meetes with pardon page 18 Errour of those that will not pray for pardon page 68 Arguments against such as deny to pray for pardon page 71 Pardon to be begged with all blessings page 72 How the Devill hinders prayer for pardon page 73 Severall expressions of the pardon of sins page 104 God the only author of pardon page 107 Goodnesse of God in the pardon of sinne page 111 To beg more grace after pardon page 131 Pardon to be prayed for before removall of judgments page 139 Thankefulnesse especially due for pardon page 147 See confession eyes Passe-over The Christians Passeover page 431 All invited to the new Passeover page 438 Why Christ did â—at the Passover page 459 See Abrogate Pastor The duty of a Pastor to his Flocke page 431 Patience Patience to be laboured for page 213 Praise of Patience page 214 Promises the support of patience page 266 People The duty of people to their Pastor page 430 Perfect perfection Vocall prayer makes prayer perfect page 54 Christians to grow to perfection page 369 Perfection when to be sought page 374 See Soule Perseverance Perseverance carries on a christian still page 335 Excellency of perseverance page 336 No grace carries to heaven without preseverance page 337 See heaven sublime Physick Repentance as Physick page 25 Suffering as physick page 256 Piety Advances of piety severall wayes set forth page 338 Pitch The pitch that is set to a christians growth page 369 Place Duty of those eminent in place page 434 Pleasant Sin why pleasant to men page 106 Plenty Christs plenty page 451 Poore Poverty Poverty of Chsist set forth page 448 Worldly men imitate not Christ in his poverty page 449 Comfort for those that are poore page 450 Christ begs in the poore page 478 Popery A new kind of Popery page 70 Portion To make Gods word our portion page 295 The most possible way to remove judgements page 14 Pardon over Gods works of power page 112 Proofe of Christs diuine power page 469 Practice Practice required of Christians page 359 Knowledge without practice nothing page 360 Prayer
us nearer to Heaven to indeare us more to God to weane us more from the World to make us better to understand God and our selves fort he pollishment of those graces that God hath given us for the attaining of those graces that yet we want and for the perfecting of all For the pollishing of grace and refining it that is one end Were it so that we were all grace and all spirit there would be no triall then There are two conditions of mettalls in which there needs not any triall of the fire One is if it be all gold another is if it be all drosse If it be all gold it needs no purifying if it be all drosse it will not endure it it is not worthy the fire So it is with Christians were we in the World all gold or all drosse there would be no triall if we were all pure mettall all Gold Tribulation and trialls are superfluous in Heaven where the Saints enjoy happinesse and are all pure Gold there is no triall there there is no suffering all is Gold in Heaven On the other side were we all drosse that there were no spirit at all nothing of grace then there would not be the refining triall for chaffe and stubble and drosse are not purified by the fire but consumed annihillate and brought to nothing But since our estate is so as we are all in this condition of mortality that we are part Gold and part Clay Flesh as well as Spirit and there is a mixture of both thereupon for the purging away of the flesh and for the strengthening of the spirit that must be brought to the Touch-stone by the fierie triall of tribulation that the graces may be tryed and the drosse consumed and burnt up Therefore let this be the conclusion You that so much love the pleasures of the World that are so afraid to heare of any day of tribulation remember that he that hath called us to the Crowne hath called us to the Crosse and the first lesson that he reads to us is to take grace with all disadvantages Never look that God will give us grace but make sure of affliction He gives not grace for nothing would you have him give grace and not get the glory of it How should he get the glory of it but by tryall How should he have the glory of patience but for affliction Or the glory of thankfullnesse or of pure love but when his Servants love him most when his countenance is most clouded towards them Their love and thankfullnesse and obedience and patience when is it seene In tribulation Therefore as our blessed Saviour said concerning the Crosse that Christians when they are called must looke for They shall receive in this life an hundred fold with tribulation Be pleased to mark the place He that forsakes Father or Mother or House or Land shall receive an hundred fold in this life How That cannot be in temporalls it must be in spiritualls because one dram of grace is a hundred fold to the World and temporalls Shall we receive an hundred fold that is spirituall abundance What followes With tribulation with afflictions and tryalls If God give a hundred fold in spiritualls it is with tryalls No man puts Armour upon another but for fight the graces of the spirit are the Armour of Christians Take unto you the Armour of God VVhat The sheild of faith the Helmet of Salvation the Brest-plate of righteousnesse the Sword of the Spirit All grace is Armour if God put spirituall Armour on Christians they must looke for a combate when their Armour is on Grace is Armour we must look for the triall of it for the end of all tribulation is triall and the end of all grace that God gives Be content with grace upon any seeming disadvantage it will bring abundance of advantage after That is the first the thing supposed here When he is tried he must look to be tryed The end why God sends tribulations and temptations is for tryall that is the first The next is the thing here expounded or exprest and plainly set downe that is the time when he is tried then he shall receive The Apostle adds this to prevent a Question having made mention of that that makes all hearts leap after the fruition of it the Crowne of life If any man should ask as the Disciples did of Christ O Lord when shall these things be Blessed Apostle when shall this Crowne of life be For this Question it had beene a sufficient answer In due season you shall reape if you faint not In due season you shall have it the time shall come think it not long but that is too generall Then he drawes it downe more perticularly a little Would you know when I will tell you when tribulation is ended when the triall is fully taken when God hath sufficiently refined you and fitted you for Heaven and made you as he would have you to be when you are tried But tell us more perticularly when shall this be After one tribulation It may be not It is with many of us as Florus sayth of the Gaules at the first brunt they would be stout and play the men more then men at the second they would grow feeble So many Christians it may be will endure one course of tribulation and temptation and endure stouâ—ly but when they meet with another course that shakes them and makes them hang downe the head then they deject themselves Therefore we must not think to have it alway after one tribulation one tribulation is but a degree or preparative to another when God hath fitted us for one we must look for more When then at the second or third or fourth or more No the Apostle sets it indefinitly because he would not goe about to limit God the holy one of Israell you cannot tell whither at two or three or foure but in Gods best time when he thinks fittest when the triall is done when the triall is fully made So this word now it is a word simple here set downe but it stands for a defective word as the Scripture useth such words oft times When he is tried that is thus much when he is throughly tried when he is approvably tried The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he hath endured tribulation so as to get Gods testimony and approbation When with Gods approbation he hath endured tribulation and is thus throughly tried then he shall receive the Crowne That is in briefe thus much then he shall receive the Crowne when he can say with our blessed Saviour I have done the work that thou gavest me to doe Father glorifie me with thine owne selfe then when he can say with St. Paul I have fought the good fight I have finished my course I have kept the faith henceforth is laid up for me the Crowne of righteousnesse When a man is once come to this â—pshot he may look for the Crowne not till he have done his
work and gone through the labour till then it stands not with reason that he should receive the Crowne which way soever we take it Whither we consider the sufferings Or the reward If we consider the sufferings admit that sufferings be as they are as Physick to the soul it is not fit the Plaister should be removed till the wound be healed when the wound is healed the Plaister will fall off God takes not away the Physick of tribulation till he hath wrought the cure and done the work perfectly Againe if we take these temptations and tribulations as trialls before he have given sufficient proofe he takes not away the triall there are other graces of God justifiable as wisdome so patience and the rest must be justified It is not fit that the fire of tribulation should be removed till the Gold be purified then he will quench the Furnace and take away the fire When the Triall is wrought he will take away the affliction So it is if we looke to the suffering Then if we consider the reward there is good reason considering the reward Either As the reward of Conquerours Or the wages of Labourers Doth any Captaine give donatives till the warfare be ended When the Conquest is gotten then the rewards are given Doth any Master pay his Servants or Labourers till the work be done When the work is done then Call the Labourers and give every man his wages every man a penny VVill you have the wages before the work be done VVhat is the work The work of Action The work of Suffering Till these be done that we can say with our blessed Saviour I have done the work thou gavest me to doe the work of Action and passion look not for the wages Christ shews it in Mat. 12. VVhen even was come then call the Labourers VVhat is the even Take it eyther way for The even of the World The even of mans Life If you take the even for the even of the World as St. Paul doth Which the Lord shall give me at that day And our blessed Saviour in another place in the Gospell The Harvest is the end of the World then the righteous shall shine as the Sun in the Firmament Then when the end of the World comes It is true that way Or take it for the end of life it is true that way look not for the Crowne of immortallity till this life be ended while we are in this World we are still subject to sin and suffering but he that is capable and fitly quallified for that estate must neither be in a state peaceable nor sufferable not sufferable or subject to passion he that is fit for the Crowne Flesh and blood cannot inherit the Kingdome of God that is in the state of immortallity then flesh and blood must be laid aside VVhen is that When corruption hath put on incorruption when the mortallity and sinfullnesse of flesh and blood is layd aside Flesh and blood shall inherit but it must be purified and sanctified and fitted Flesh and blood cloathed with immortallity and incorruption VVhen is that In part at the end of life and in whole at the end of the World there shall be the whole Crowne the possession of life at the end of the VVorld the halfe Crowne the Coronet is set upon the soul when the work is done when we have finished our course not till then and then we may be sure of it then we shall come to heare that word of approbation after all the triall is taken Well done good and faithfull Servant That word is the Crowne that word is as much worth as Heaven there needs no other Crowne but Gods approbation what Crowne needs there more then the golden approbation of God It is true that word will not be spoken till then to that St. James alludes when he tells us of the time to stop our stomacks They shall receive the Crowne of life then when they are wholly and throughly and approvably tried So much for that part the first appendix that is made to these words concerning the course of Gods dispensing the Crowne of life Then when he is tried he shall receive the Crowne of life SERMON IIII. James 1.12 Which the Lord hath promised to them that love him IN the handling of these words I shall fall upon my last dayes argument The Crowne of life but with new variety with other Meditations I shall present it againe but as our blessed Saviour appeared to the two Disciples in another forme and other considerations then before Before I let you see it as a Crowne of possession now as a Crowne of promise I then set it before you as the Apostle doth in the former words as Corona praeliantium the Crowne of Conquest of those that fight and now I must present it to you as Corona amantium the Crowne of those that love The variety ariseth from the diversity of the words as they are here set downe by the Apostle for here are three gradations of the description of this Crowne of glory Communis Propria Magis propria First it is set downe to us in a generall word which comprehends all the severall branches and excellencies of that glory by the name of blessednesse Blessed is the man Then there is a speciall word of that generall when it is called the Crowne of life Then last of all there is another speciall a more speciall of that speciall when it is referred to the grace of love the Crowne of life which God hath promised to them that love him So this is the part that I am now to speak of which is the close of the verse And there are two things that are observeable in it One on Gods part it is Corona promissa the Crowne promised Another on our part it is Corona amantium the Crown of them that love him These are the two things I am to speake of I begin with the first of these the first branch of this last part of the description that hath respect to him that gives the glory Corona repromissa the Crowne that is promised The Apostle adds these words out of a great deale of wisdome and foresight He lets us see by this word that he adds here both who is the Donor and what is the conveyance of this excellent glory If you aske about the Donor the same is he that performes that promiseth that is God He that gives us our first being it is he onely that gives us our well being The being of nature is from him and so is the being of glory Nam ille solus c. as St. Austin sayth very well he onely can make man happy that made man at the first It is that that we all shall know one day if we be so happy as to inherit it when God translates us thither that it is Christs glorious hand that sets on this Crowne I but God will have us know it now before we come to it therefore least