God is good to such as are of a clean heart 7. Heart purity makes way for heaven the pure in heart shall see God Happiness is nothing but the quintessence of holiness purity of heart is heaven begun in a man holiness is called in Scripture the anointing of God 1 John 2.27 Solomon was first anointed with the holy oyle and then he was made King 1 Kings 1.39 The people of God are first anointed with the oyle of the Spirit and made pure in heart and then the Crown of glory is set upon their head * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar And is not purity to be highly valued it lays a Train for glory purity of heart and seeing of God are linked together 8. The examples of those who have been eminent for heart-purity the Lord Jesus was a pattern of purity John 8.46 Which of you convinceth me of sin in this we are to imitate Christ we are not to imitate him in raising the dead * Non mundos fabricare non mortuos susciâ—ere Aug. or in working miracles but in being holy 1 Pet. 1.16 Besides this golden pattern of Christ we are to write after the fair copy of those Saints who have been of a Dove like purity David was so pure in heart that he was a man after Gods heart Abraham so purified by faith that he was one of Gods Cabinet-counsel * Gen. 18.17 Moses so holy that God spake with him face to face what were the rest of the Patriarchs but so many plants of Renown flourishing in holiness The fathers in the primitive Church were exemplary for purity Gregory Nazianzene Basil Augustine they were so inlaid and adorn'd with purity that envy it self could not tax them * Stabilitatem habuerunt in fide sanctitatem in opere therefore as Caesar wished he had such Souldiers as were in the time of Alexander the great so we may wish we had such Saints as were in the Primitive times so just were they in their dealings so decent in their attire so true in their promises so devout in their Religion so unblameable in their lives that they were living Sermons walking Bibles real Pictures of Christ and did help to keep up the credit of godliness in the world 9. Heart-purity is the only jewel you can carry out of the world Hast thou a child thou delightest in or an Estate you can carry nothing out of the world 1 Tim. 6.7 Purity of heart is the only commodity can be with comfort transported this is that will stay longest with you usually we love those things will last longest we prize a Diamond or piece of gold above the most beautiful flower because fading heart-purity hath perpetuity it will go with us beyond the grave SECT 6. Means for heart-purity BUT how shall we attain to heart-purity 1. Often look into the Word of God John 15.3 Now ye are clean through the Word Psal 119.140 Thy Word is very pure Gods Word is pure not only for the matter of it but the effect because it makes us pure John 17.17 Sanctifie them through thy truth thy Word is truth By looking into this pure Chrystal we are changed into the image of it the Word is both a glass to shew us the spots of our souls and a lavor to wash them away the Word breaths nothing but purity it irradiates the mind it consecrates the heart 2. Go to the Bath There are two Baths Christians should wash in 1. The Bath of tears * Lavacrum lachrymarum Go into this Bath Peter had sullied and defiled himself with sin and he washed himself with penitential tears Mary Magdalen who was an impure sinner stood at Jesus feet weeping Luk. 7.38 Maries tears did wash her heart as well as Christs feet Oh sinners let your eyes be a fountain of tears weep for those sins which are so many as have passed all Arithmetick this water of contrition is healing and purifying 2. The Bath of Christs blood * Lavacrum sanguinis this is that fountain opened for sin and for uncleanness Zach. 13.1 A soul steeped in the brinish tears of Repentance and bathed in the blood of Christ is made pure this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the legal washings and purifications were but Types and Emblems representing Christs blood this blood layes the soul a whitening 3. Get faith 'T is a soul-cleansing grace Acts 15.9 Having purified their hearts by faith The woman in the Gospel that did but touch the hem of Christs garment was healed a touch of faith heals If I believe Christ and all his merits are mine how can I sin against him we do not willingly injure those friends which we believe love us Nothing can have a greater force and efficacy upon the heart to make it pure than faith faith will remove Mountains the Mountains of pride lust envy faith and the love of sin are inconsistent 4. Breath after the Spirit it is called the holy Spirit Eph. 1.13 It purgeth the heart as Lightning purgeth the Aire That we may see what a purifying vertue the Spirit hath it is compar'd 1. To fire Acts 2.3 Fire is of a purifying nature it doth refine and cleanse mettals it separates the dross from the gold the Spirit of God in the heart doth refine and sanctifie it it burns up the dross of sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 2. The Spirit is compared to wind Acts 2.2 There came a sound from heaven as of a mighty rushing wind and they were all filled with the Holy Ghost The wind doth purifie the Aire * Ventus aerem expurgat when the Aire by reason of foggy vapours is unwholsome the wind is a Fan to winnow and purifie it Thus when the vapours of sin arise in the heart vapours of pride and covetousness earthly vapours the Spirit of God ariseth and blows upon the soul and so purgeth away these impure vapours The Spouse in the Canticles prays for a Gaâ—e of the Spirit that she might be made pure Cant. 4.16 3. The Spirit is compared to water John 7.38 39. He that believeth on me out of his belly shall flow Rivers of living water but this spake he of the Spirit The Spirit is like water not only to make the soul fruitful for it causeth the desert to blossome as the Rose Isa 32.15 Isa 35.1 But the Spirit is like water to purifie Whereas before the heart of a sinner was unclean and whatever he touch'd had a tincture of impurity Num. 19.22 when once the Spirit comes into the heart it doth with its continual showres and lavors wash off the filthiness of it making it pure and fit for the God of the spirits to dwell in 5. Take heed of familiar converse and intercourse with the wicked One vain mind makes another one hard heart makes another the stone in the body is not infectious but the stone in the heart is One profane spirit poysons another Beware of the
when we come to heaven only at present I shall lay down these nine Aphorisms or Maxims 1. Our sight of God in heaven shall be a transparent sight here we see him per aenigma through a glass darkly 1 Cor. 13.12 But through Christ we shall behold God in a very illustrious manner God will so far unvail himself and shew forth his glory as the soul is capable to receive if Adam had not sinned yet it is probable he should never have had such a clear sight of God as the Saints in glory shall 1 John 3.2 We shall see him as he is now we see him as he is not he is not mutable not mortal there we shall see him as he is in a very transparent manner then shall I know even as also I am known 1 Cor. 13.12 that is clearly Doth not God know us clearly and fully then shall the Saints know him according to their capacity as they are known as their love to God so their sight of God shall be perfect 2. This sight of God will be a transcendent sight it will surpass in glory such glittering beams shall sparkle forth from the Lord Jesus as shall infinitely amaze and delight the eys of the beholders Imagine what a blessed sight it will be to see Christ wearing the Robe of our humane nature and to see that nature sitting in glory above the Angels If God be so beautiful here in his Ordinances Word Prayer Sacraments if there be such excellency in him when we see him by the eye of faith through the prospective glass of a promise O what will it be when we shall see him face to face when Christ was transfigured on the Mount he was full of glory Matth. 17.2 If his transfiguration were so glorious what will his inauguration be what a glorious time will it be when as it was said of Mordecai we shall see him in the presence of his Father arrayed in Royal apparel and with a great Crown of gold upon his head Esth 8.15 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will be glory beyond Hyperbole if the Sun were ten thousand times brighter than it is it could not so much as shadow out this glory in the heavenly Horizon we shall behold beauty in its first magnitude and highest elevation there we shall see the King in his glory * Isa 33.17 All lights are but Eclipses compared with that glorious Vision Appelles pensil would blot Angels tongues would but disparage it 3. This sight of God will be a transforming sight 1 John 3.2 We shall be like him The Saints shall be changed into glory as when the light springs into a dark Room the Room may be said to be changed from what it was The Saints shall so see God as to be changed into his image Psal 17. ult Here Gods people are black'd and sullied with infirmities but in heaven they shall be as the Dove covered with silver wings they shall have some rayes and beams of Gods glory shining in them as a man that rowles himself in the Snow is of a Snow-like whiteness as the Chrystal by having the Sun shine on it sparkles and looks like the Sun so the Saints by beholding the brightness of Gods glory shall have a tincture of that glory upon them not that they shall partake of Gods very essence for as the iron in the fire becomes fire yet remains iron still so the Saints by beholding the lustre of Gods Majesty shall be glorious creatures but yet creatures still 4. This sight of God will be a joyful sight Acts 2.28 Thou shalt make me glad with the light of thy countenance After a sharp Winter how pleasant will it be to see the Sun of righteousness displaying himself in all his glory Doth faith breed joy 1 Pet. 1.8 In whom though now you see him not yet believing ye rejoyce with joy unspeakable If the joy of FAITH be such what will the joy of vision be the sight of Christ will amaze the eye with wonder and ravish the heart with joy If the face of a friend whom we intirely love doth so affect us and drive away sorrow O how chearing will the sight of God be to the Saints in heaven then indeed it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your heart shall rejoyce John 16.22 And there are two things which will make the Saints vision of God in heaven joyful 1. Through Jesus Christ the dread and terror of the Divine Essence shall be taken away Majesty shall appear in God to preserve reverence but withal Majesty cloathed with beauty and tempered with sweetness to excite joy in the Saints We shall see God as a friend not as guilty Adam did who was afraid and hid himself * Gen. 3.10 but as Queen Esther looked upon King Ahashuerus holding forth the golden Scepter * Esth 5.2 surely this sight of God will not be formidable but comfortable 2. The Saints shall not only have vision but fruition they shall so see God as to enjoy him Aquinas and Scotus dispute the case whether the formalis ratio the very formality and essence of blessedness be an act of the understanding or the will Aquinas saith Happiness consists in the intellectual part the bare seeing of God Scotus saith Happiness is an act of the will the enjoying of God but certainly true blessedness comprehends both * Illi acu rem tangunt qui in visione amore Dei simul consistere volunt beatitudinem Dr. Arrows it lies partly in the understanding by seeing the glory of God richly displayed and partly in the will by a sweet delicious taste of it and acquiescence of the soul in it we shall so see God as to love him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so love him as to be filled with him the seeing of God implies fruition Matth. 25.21 Enter thou into the joy of thy Lord not only behold it but * Non tantum aderit gloria sed incrit Bern. enter into it Psal 36.9 In thy light we shall see light there is vision Psal 16. ult At thy right hand there are pleasures for evermore there is fruition So great is the joy which flows from the sight of God as will make the Saints break forth into triumphant Praises and Hallelujahs 5. This sight of God will be a satisfying sight Cast three worlds into the heart and they will not fill it but the sight of God satisfies Psal 17.15 I shall be satisfied when I awake with thy likeness Solomon saith the eye is not satisfied with seeing Eccles 1.8 But there the eye will be satisfied with seeing God and nothing but God can satisfie The Saints shall have their heads so full of knowledge and their hearts so full of joy that they shall find no want 6. It will be an unweariable sight Let a man see the raâ—est sight that is he will soon be cloyed when he comes into a Garden and sees delicious walks fair Arbours
see with glorified eyes Psal 25. Mine eyes are ever towards the Lord while others are looking towards the Earth as if they would fetch all their comforts thence let us look up to heaven there is the best prospect the sight of God by faith would let in much joy to the soul 1 Pet. 1.8 Though now ye see him not yet believing ye rejoyce with joy unspeakable 3. Let this be as Cordial-water to revive the pure in heart Be comforted with this you shall shortly see God The godly have many sights here that they would not see they see a body of death they see the Sword unsheath'd they see Rebellion wearing the Mask of Religion they see the white Divel these sights occasion sorrow but there is a blessed sight a coming they shall see God and in him are all sparkling beauties and ravishing joyes to be found 4. Be not discouraged at sufferings all the hurt affliction and death can do is to give you a sight of God as he said to his Fellow-Martyr One half houre in glory will make us forget our pain the Sun arising all the dark shadows of the night flie away When the pleasant beams of Gods countenance shall begin to shine upon the soul in heaven then sorrows and sâ—fferings shall be no more the dark shadows of the night shall flie away the thoughts of this beatifical Vision should carry a Christian full sail with joy through the waters of affliction this made Job so willing to embrace death Job 19.25 26. I know that my Redeemer liveth and though worms devoure this body yet in my flesh shall I see God MATTH 5.9 Blessed are the Peace-makers c. CHAP. XVIII Concerning Peaceableness THIS is the seventh step of the golden Ladder which leads to blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of peace is sweet and the work of peace is a blessed work Blessed are the Peace-makers Observe the Connexion the Scripture links these two together Pureness of heart and peaceableness of spirit Jam. 3.17 The wisdom from above is first pure then peaceable Hebr. 12.14 Follow peace and holiness and here Christ joyns them together Pure in heart and Peace-makers as if there could be no purity where there is not a study of peace that Religion is suspitious which is full of Faction and Discord In the words there are three parts 1. A Duty implied viz. peaceable-mindedness 2. A Duty expressed to be Peace-makers 3. A Title of honour bestowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be called the children of God 1. The Duty implied peaceable-mindedness for before men can make peace among others they must be of peaceable spirits themselves before they can be promoters of peace they must be lovers of peace Doctr. 1 Doctr. 1. That Christians must be peaceable-minded this peaceableness of spirit is the beauty of a Saint 't is a jewel of great price 1 Pet. 3.4 The ornament of a quiet spirit which is in the sight of God of great price The Saints are Christs sheep John 10.27 the sheep is a peaceable creature they are Christs Doves Cant. 2.14 therefore they must be sine felle without gall it becomes not Christians to be Ishmaels but Solomons Though they must be Lyons for courage yet Lambs for peaceableness God was not in the Earth-quake nor in the fire but in the still small voyce 1 Kings 19.12 God is not in the rough fiery spirit but in the peaceable spirit There is a four-fold peace that we must study and cherish 1. An Oeconomical peace peace in Families it is called vinculum pacis the bond of peace Eph. 4.3 Without this all drops in pieces peace is a girdle that tyes together members in a Family it is a golden Clasp that knits them together that they do not fall in pieces we should endeavour that our houses should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses of peace 'T is not fairness of Rooms makes an house pleasant but peaceableness of dispositions there can be no comfortableness in our dwellings till peace be entertained as an inmate into our houses 2. There is a Parochial peace when there is a sweet harmony a tuning and chiming together of affections in a Parish When all draw one way and as the Apostle saith are perfectly joyned together in the same mind 1 Cor. 1.10 One jarring string brings all the Musick out of tune one bad Member in a Parish endangers the whole 1 Thes 5.13 Be at peace among your selves 'T is little comfort to have our houses joyned together if our hearts be asunder a Geometrical union will do little good without a Moral 3. There is a Political peace peace in City and Countrey this is the fairest flower of a Princes Crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace is the best blessing of a Nation It is well with Bees when there is a noise but it is best with Christians when as in the building of the Temple there is no noise of Hammer heard Peace brings plenty along with it How many Miles would some go on pilgrimage to purchase this peace therefore the Greeks made peace to be the Nurse of Pluto the God of wealth Political plants thrive best in the Sunshine of peace Psal 147.14 He maketh peace in thy borders and filleth thee with the finest of the wheat Omnia pace vigent The Ancients made the Harp the Emblem of peace How sweet would the sounding of this Harp be after the roaring of the Canon Pacem te poscimus omnes All should study to promote this Political peace the godly man when he dyes enters into peace Isa 57.2 But while he lives peace must enter into him 4. There is an Ecclesiastical peace a Church-peace When there is unity and verity in the Church of God never doth Religion flourish more then when her children spread themselves as Olive-plants round about her Table Unity in Faith and Discipline is a mercy we cannot prize enough this is that which God hath promised Jer. 32.39 and which we should pursue Zach. 8.19 Saint Ambrose saith of Theodosius the Emperour that when he lay sick he took more care for the Churches peace than for his own recovery The Reasons why we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peaceable-minded are two 1. We are called to peace 1 Cor. 7.15 God never call'd any man to division that is a reason why we should not be given to strife because we have no call for it but God hath called us to peace 2. It is the nature of grace to change the heart and make it peaceable By nature we are of a fierce cruel disposition when God cursed the ground for mans sake the curse was that it should bring forth thorns and thistles Gen. 3.18 The heart of man naturally lies under this curse it brings forth nothing but the Thistles of strife and contention but when grace comes into the heart it makes it peaceable it infuseth a sweet loving disposition it smooths and polisheth the most knotty piece it files
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
used Jobs wife as a Ladder by which he would have scaled the impregnable Tower of Jobs faith Still retain thy integrity a cutting kind of speech as if the Divel had said God hath pull'd down thy hedge he hath smitten thee in thy children and art thou so sensless as still to serve and worship God what hast thou got by his service where are thy earnings what hast thou to shew but thy Boiles Throw off Religion Curse God and dye Satans physick alwayes poysons Mal. 3.14 Ye have said It is vain to serve God and What profit is it that we have kept his Ordinance We have mourn'd and fasted and have almost fasted away all we have we will fast no longer When a mans estate is low and his spirit troubled now Satan begins to throw in his Angle and oftentimes Satan makes use of poverty to put a man upon indirect courses Agur fear'd his heart in poverty Prov. 30.8 9. Oh keep thy heart in adversity beware of taking the forbidden fruit 5. Keep thy heart in time of prosperity The Moon the fuller it is the more remote it is from the Sun and oftentimes the more full a man is of the world the further his heart is from God Deutr. 32.15 Jesurun waxed fat and kicked 't is hard to abound in prosperity and not abound in sin a full cup is hardly carried without spilling the Trees are never more in danger of the winde than when they blossome pride idleness luxury * Multos felicitas pâ—rataiâ— paâ— victâ—s reddidiâ— are the three daughters which are bred of plenty Sampson fell asleep in Dalilahs lap millions in the lap of prosperity have slept the sleep of death Agur prayed Give me not riches Prov. 30.8 He knew his heart would be ready to run wilde the worlds golden apple bewitcheth When God sets an hedge of prosperity about us we had need set an hedge of caution and circumspection 3. Reasons enforcing heart-custody 3. The next thing is why we must be so careful about keeping of our hearts the Reasons are 1. Because the heart is a slippery piece Jer. 17.9 The heart is deceitful above all things in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart is a Jacob above all things the heart is a supplanter if we are not very cautious and watchful our hearts will put a cheat upon us There is deceit in coyne in friends in books but the heart hath an art of deceiving beyond all 't is a desperate impostor * Grande profundum est homo Aug. the way of the heart is like a Serpent upon a Rock O the pleats and folds the subtilties and labyrinths of a self-deceiving heart Let us a little trace the heart in its fallacies and stratagems and see if there be not reason to lie sentinel continually and set a strong guard about it The heart will deceive us about things sinful lawful religious 1. The heart will deceive us about things sinful 1. The heart will tell us sin is but small and being small it is venial 2. The heart will apologize for sin masking over bad transactions with golden pretences 3. The heart will tell a man he may keep his sin and keep his Religion too 2 Kings 17.33 They feared the Lord and served their own gods The heart will secretly suggest to a man thus as long as he goes to Church and gives almes he may secretly indulge corruption as if duty gave a man a Pattent and License to sin 4. The heart will quote Scripture to justifie sin 1 Cor. 9.20 22. To the Jewes I became as a Jew that I might gain the Jewes I am made all things to all men c. This Text the heart will bring for sinful compliance O subtile heart that canst finde out Scripture to damn thy self though Saint Paul in things indifferent would conform to others that he might save their souls yet he would not to gratifie them violate a Law or deny an Article of his Greed and if the heart is so treacherous being alwayes more ready to excuse sin than examine it what care and circumspection should we use in keeping our hearts that they do not decoy us into sinne before we are aware 2. The heart will deceive us about things lawful in two cases 1. It is lawful to endeavour to preserve our credit A good name is a precious oyntment but under a pretence of preserving the name the heart is ready to tempt a man to self-seeking and make him do all to get a name John 12.43 Thy loved the praise of men more than the praise of God 2. It is lawful to take comfort in estate and relations Deutr. 26.11 But the heart will be ready here to overshoot how oft is the wife and childe laid in Gods room the full stream of the affection runs out to the creature and scarce a drop of love to Christ this is the deceit of the heart it makes us offend most in lawful things more are killed with wine than poyson they are afraid of poyson but take wine in the excess Gross sins affright but how many surfeit upon lawful things when we overdo we undo 3. The heart will deceive us about things religious 1. Our duties 2. Our graces 1. Our duties The heart will tell us it is enough to come to Word and Sacrament though the affections are not at all wrought upon this is like the Salamander which lives in the fire but as Naturalists say it is never the hotter Will this be any Plea at Gods bar to tell the Lord how many Sermons you have heard surely it will be the bringing of Uriahs letter it will be an evidence against you How subtile is the heart to plot its own death and bring a man to hell in the way of duty 2. Our graces the heart is like a flattering glass that would make the hypocrite look fair the foolish Virgins thought they had oyle many strongly conceit they have grace but have none The hypocrites knowledge is no better than ignorance 1 John 2.4 He hath illumination but not assimilation he is not made like Christ The hypocrites faith is fancy he believes but his heart is not purified * Acts 15.9 he pretends to trust God in greater matters but dares not trust him in lesser he will trust God with his soul but not with his estate Well if the heart be thus deceitful what need have we with all keeping to keep the heart do with the heart as with a cheater we will trust a cheater no further than we can see him the heart is a grand cheater it will supplant and cozen try it but do not trust it Prov. 28.26 He that trusteth in his own heart is a fool 2. We must excubias agere keep the heart with watch and ward because it is not only false but fickle God complains of Israel that their goodness was as the early dew Hos 6.4 The Sun ariseth and the dew vanisheth the
Anselm say Let me rather fall into hell than sin wouldst thou keep thy heart environ it with love death cannot break this fence 3. Faith this is call'd a shield Ephes 6.16 The shield Fence 3 fenceth the head guards the vitals this blessed shield of faith preserves the heart from danger The shield defends all the Armour the Helmet and Breast-plate The shield of faith defends the other graces the Breast-plate of love the Helmet of hope the Girdle of truth When Satan strikes at a Christians heart faith beats back the blow and wounds the head of the old Serpent 1 Pet. 5.9 Whom resist stedfast in faith faith is the best safeguard faith brings in peace Rom. 15.13 Peace in believing And peace fortifies the heart Phil. 4.7 The peace of God shall keep your heart 4. A good conscience The heart is placed in the midst Fence 4 of the body and as it is strongly secured with ribs about it so it hath a film over it in which it is kept call'd by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the ribs about the heart which fence it I may compare the graces to the film in which the heart is kept I may compare a good conscience this keeps the soul that nothing can annoy it Murus Aheneus esto c. Good conscience is a brazeen wall about the Castle of the heart these are the fences that keep the heart Answ 9 9. If you would have your hearts kept beg of God that he would keep them for you set not about this work in your own strength but look higher go to God he is the great Lord-Keeper Psal 121.5 The Lord is thy Keeper * Utinam ut mihi semper à dexteris fis bone Jesu Bern. it is good to go alwayes with such a Keeper this is the reason none of the Saints are lost because the Lord is their Keeper 1 Pet. 1.5 Who are kept by the power of God Every Ward hath a Guardian to keep him choose God for thy Guardan they are safe whom God keeps lock up thy heart with God and give him the Key Motives to heart-custody The Motives that may perswade us to look after the keeping of our hearts are these 1. If we do not keep our hearts the Divel will keep them shall we let Satan have them when a rude Army gets into a Town what work do they make what Rapines Plunders Massacres when Satan possesseth hearts he carries them at last violently as he did the Swine into the Sea Satan is first crafty then cruel 1. He is crafty his work is to fish for hearts and he is very subtile he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his policies and stratagems 2 Cor. 2.11 1. He observes the humours of the body and layes sutable baits the Divel cannot know the heart but he may observe the temper and constitution * Novit Diabolus cui illecebras carn◠ingerat cui virus invi diae insundat omnium discurit mores Leo. he tempts a sanguine man with beauty a covetous man wich gold as the Husband-man knows what ground is fit for Barley what for Wheat Satan hath not been a Tempter so long but by this time hath gained experience having commenced Master of his black Art 2. Satan baits his hook with Religion he tempts to sin under a pretext of piety thus transforming himself into an Angel of light He tempts some to make away themselves that they may not live any longer to sin against God Who would suspect Satan when he comes as a Divine and quotes Scripture Thus cunningly doth the Divel angle for hearts 2. Having once gotten his prey he is cruel his cruelty exceeds the rage of all Tyrants we read of Hannibal Antiochus Nero who caused the Christians to be put in Coats laid over with pitch and brimstone burning all night that they might be a living Torch to them that passed by this is nothing to the unparallel'd barbarisme and cruelty of Satan his name is Apollyon Devourer he rent and tore the man in whom he was and threw him into the fire Matth. 17.15 If he was so fierce when he was chained what will he do when he hath full power when he had taken away all Jobs Estate smitten his body full of soars and thrown the house upon his children yet all this was in the Divels account but a touch of the finger Job 1.11 If the touch of his finger be so heavy what will the weight of his loyns be Oh then if Satan be so subtile in fishing for hearts and so savage when he gets mens hearts let us have a care to keep our hearts if we do not keep them Satan will keep them for us and then see what havock he will make 2. He that keeps his heart keeps his peace whence are our perturbations and disquiets but from the neglect of our spiritual watch he that keeps his heart all day may lie down in peace at night Psal 4.8 What a comfort will this be to a Christian in every condition in a low condition when he thinks thus with himself Though I have lost my friends and estate yet I have kept my heart in a sick condition we shall shortly be chained to a sick-bed but when a Christian shall keep his bed it will be no small comfort to him that he hath kept his heart in a dying condition death may take away the life but not the heart that jewel God layes claim to and it is kept for him The heavenly race 1 COR. 9.24 Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain REligion is a business of the greatest importance the Soul which is the more Noble and Divine part is concern'd in it and as we act our part here so we shall be for ever happy or miserable the advice of Solomon in this case is most seasonable Whatsoever thy hand findeth to do do it with thy might for there is no work nor device nor wisdom in the grave whither thou goest Eccles 9.10 The business of Religion requires our utmost zeal and intension Mat. 11.12 1. Sometimes the work we are to do for heaven is set out by striving Luke 13.24 Strive to enter in at the strait gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive as in an agony strive as for a matter of life and death so Cornelius à lapide though we must be men of peace yet in matters of Religion we must be men of strife 't is an holy strife a blessed contention indeed the Apostle saith Let nothing be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through strife but though strife doth not do well among Christians yet it doth well in a Christian he must strive with his own heart or he will never get to heaven 2. Sometimes our work for heaven is compared to wrestling Ephes 6.12 We wrestle not against flesh and blood but against principalities and powers c. Our life is a
pleasant Flowers within a little while he grows weary but it is not so in heaven there is no surfet * Ibi nec fames nec fastidium Bern. we shall never be weary of seeing God for the Divine Essence being infinite there shall be every moment new and fresh delights springing forth from God into the glorified soul the soul shall not so desire God but it shall still be full nor shall it be so full but it shall still desire so sweet will God be that the more the Saints behold God the more they will be ravished with desire and delight 7. It will be a beneficial sight it will tend to the bettering and advantaging of the soul some colours while they delight the eyes they hurt them but this intuition and vision of God shall better the soul and tend to its infinite happiness Eves looking upon the Tree of knowledge did prejudice her sight she afterwards grew blind upon it but the Saints can receive no detriment from the inspection of glory this sight will be beatifical The soul will never be in its perfection till it comes to see God this will be the crowning blessing 8. This sight of God shall be perpetuated here we see objects awhile and then our eyes grow dim and we need Spectacles but the Saints shall always behold God as there shall be no cloud upon Gods face so the Saints shall have no Mote in their eye their sight shall never grow dim but they shall be to all Eternity looking on God that beautiful and beatifical object O what a soul-ravishing sight will this be God must make us able to bear it we can no more endure a sight of glory than a sight of wrath * Sensibile forte destruit sensum but the Saints after this life shall have their capacities enlarged and they shall be qualified and made fit to receive the penetrating beams of glory 9. It will be a speedy sight There are some who deny that the soul is immediately after death admitted to the sight of God but I shall make good this Assertion that the Saints shall have an immediate transition and passage from death to glory assoon as death hath closed their eyes they shall see God if the soul be not presently after death translated to the beatifical Vision then what becomes of the soul in that juncture of time till the Resurrection 1. Doth the soul go into torment That cannot be for the soul of a believer is a member of Christs body mystical and if this soul should go to hell then something of Christ should go to hell a member of Christ might be for a time damned but that is impossible 2. Doth the soul sleep in the body as some drowsily imagine How then shall we make good sense of that Scripture 2 Cor. 5.8 We are willing rather to be absent from the body and to be present with the Lord. If the soul at death be absent from the body then it cannot sleep in the body 3. Doth the soul dye so the Lucianists held that the soul was mortal and did dye with the body but as Scaliger observes it is impossible that the soul being of a spiritual uncompounded nature should be subject to corruptibility * Luke 12. ◠Such as say the soul dies I would demand of them wherein the soul of a man then differs at death from the soul of a brute By all which it appears that the soul of a believer after death goes immediatly to God Luk. 23.43 This day shalt thou be with me in Paradise That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me shews clearly that the Thief on the Cross was translated to heaven for there Christ was Ephes 4.10 And the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day shews that the Thief on the Cross had an immediate passage from the Cross to Paradise so that the souls of believers have a speedy Vision of God after death it is but winking and they shall see God SECT 2. The sinners misery that he shall not see God Use 1 1. SEE the misery of an impure sinner he shall not be admitted to the sight of God the pure in heart only shall see God Such as live in sin whose souls are dyed black with the filth of hell they shall never come where God is they shall have an affrighting Vision of God but not a beatifical Vision they shall see the flaming Sword and the burning Lake but not the Mercy-seat God in Scripture is sometimes called a consuming fire sometimes the Father of lights the wicked shall feel the fire but not see the light Impure souls shall be covered with shame and darkness as with a Mantle and shall never see the Kings face they who would not see God in his Ordinances shall not see him in his glory SECT 3. That we should labour to be rightly qualified for this Vision Use 2 2. IS there such a blessed priviledge after this life then let me perswade all who hear me this day 1. To get into Christ We cannot come to God but by Christ we cannot see God but through Christ Moses when he was in the Rock did see God Exod. 33.32 In this blessed Rock Christ we shall see God 2. Be purified persons it is only the pure in heart who shall see God it is only a clear eye can behold a bright transparent object those only who have their hearts cleansed from sin can have this blessed sight of God sin is such a cloud as if it be not removed will for ever hinder us from seeing the Sun of righteousness Christian Hast thou upon thy heart holiness to the Lord then thou shalt see God there are many saith Saint Austin could be content to go to heaven but they are loth to take the way that leads thither they would have the glorious Vision but neglect the gracious Union There are several sorts of eyes which shall never see God the ignorant eye the unchaste eye the scornful eye the malicious eye the covetous eye if you would see God when you dye you must be purified persons while you live 1 John 3.2 3. We shall see him as he is and every man that hath this hope in him purifieth himself SECT 4. A Cordial for the pure in heart 3. LET me turn my self to the pure in heart Use 3 1. Stand amazed at this priviledge that you who are worms crept out of the dust should be admitted to the blessed sight of God to all Eternity it was Moses his prayer I beseech thee shew me thy glory Exod. 33.18 The Saints shall behold Gods glory the pure in heart shall have the same blessedness that God himself hath for what is the blessedness of God but the contemplating his own infinite beauty 2. Begin your sight of God here let the eye of your faith be still upon God Moses by faith saw him who is invisible Hebr. 11.27 Oft look upon him with believing eyes whom you hope to
the children of God present Christ in the Arms of their Faith 2. The prayers of Gods children indited by the Spirit are ardent prayers Ye have received the Spirit whereby we cry Abba Father Rom. 8.15 Father that implies Faith we cry that implies fervency The incense was to be laid upon burning coals Lev. 16.12 The incense was a type of prayer the burning coals of ardency in prayer Elias prayed earnestly Jam. 5.17 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbis addita verbalia apud Hebraeus vehementiam significant Grot. IN PRAYING HE PRAYED that is he did it with vehemency †in prayer the heart must boyle over with heat of affection Prayer is compared to groans unutterable * Rom. 8.26 it alludes to a woman that is in pangs We should be in pangs when we are travelling for mercy such prayer commands God himself Isa 45.11 3. The prayers of Gods children are heart-cleansing prayers they purge out sin many pray against sin and sin against prayer Gods children do not only pray against sin but pray down sin 3. The Spirit of God hath a witnessing work in the heart Gods children have not only the influence of the Spirit but the witness Rom. 8.16 The Spirit itself beareth witness with our spirit that we are the children of God There is a three-fold witness a child of God hath the witness of the Word the witness of Conscience the witness of the Spirit the Word makes the major Proposition He who is in such a manner qualified is a childe of God Conscience makes the minor but Thou art so divinely qualified the Spirit makes the conclusion therefore Thou art a child of God The Spirit joyns with the witness of Conscience Rom. 8.16 The Spirit witnesseth with our spirits The Spirit teacheth Conscience to search the Records of Scripture and finde its evidences for heaven it helps conscience to spell out its name in a promise it bears witness with our spirit Quest Quest But how shall I know the witness of the Spirit from a delusion Answ Answ The Spirit of God always witnesseth according to the Word as the Eccho answers the voyce Enthusiasts speak much of the Spirit but they leave the Word That inspiration which is either without the Word or against it is an imposture The Spirit of God did indite the Word 2 Pet. 1.21 Now if the Spâ—rit should witness otherwise than according to the Word the Spirit should be divided against it self it should be a spirit of contradiction witnessing one thing for a truth in the Word and another thing different from it in a mans conscience 4. The fourth sign of Gods children is Zeal for God they are zealous for his Day his Truth his Glory they who are born of God are impatient of his dishonour Moses was cool in his own cause but hot in Gods when the people of Israel had wrought folly in the golden Calf he breaks the Tables When Saint Paul saw the people of Athens given to Idolatry his spirit was stirred in him Acts 17.16 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was imbittered or as the word may signifie he was in a Paroxysme or burning fit of zeal He could not contain but with this fire of zeal dischargeth against their sin As we shall answer for idle words so for sinful silence it is dangerous in this sense to be possessed with a dumb Divel David saith the zeal of Gods house had eaten him up Psal 69.9 Many Christians whose zeal once had almost eaten them up now they have eaten up their zeal they are grown tepid and neutral the breath of preferment blowing upon them hath cooled their heat I can never believe that he hath the heart of a childe in him that can be patient when Gods glory suffers Can an ingenuous childe endure to hear his father reproached though we should be silent under Gods displeasure yet not under his dishonour When there is an holy fire kindled in the heart it will break forth at the lips zeal tempered with holiness is the white and sanguine which gives the foul its best complexion Of all others let Ministers be impatient when Gods glory is impeached and eclipsed A Minister without zeal is like salt that hath lost its savour Zeal will make men take injuries done to God as done to themselves It is reported of Chrysostom that he reproved any sin against God as if he himself had received a personal wrong * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Ministers be either shaken with fear or seduced with flattery God never made Ministers to be as false glasses to make bad faces look fair for want of this fire of zeal they are in danger of another fire even the burning lake Rev. 21.8 into which the fearful shall be cast 5. Those who are Gods children and are born of God are of a more noble and celestial spirit than men of the world they minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things above * Col. 3.2 1 John 5.4 Whatsoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcometh the world The children of God live in an higher Region they are compared to Eagles Isa 40.31 in regard of their sublimeness and heavenly-mindedness their souls are fled aloft Christ is in their heart Col. 1.27 and the world is under their feet Rev. 12.1 Men of the world are ever tumbling in thick clay they are terrae filii not Eagles but Earth-worms the Saints are of another spirit they are born of God and walk with God as the childe walks with the father Noah walked with God Gen. 6.9 Gods children shew their high Pedigree in their heavenly Conversation Phil. 3.21 6. Another sign of Adoption is love to them that are children Gods children are knit together with the bond of love as all the members of the body are knit together by several nerves and ligaments If we are born of God then we love the brotherhood 1 Pet. 2.17 Idem est motus animae in imaginem rem he that loves the person loves the picture The children of God are his walking pictures and if we are of God we love those who have his Effigies and Pourtraiture drawn upon their souls If we are born of God we love the Saints notwithstanding their infirmities Children love one another though they have some imperfections of nature a squint-eye or a crooked back We love gold in the Oar though it have some drossiness in it the best Saints have their blemishes We read of the spot of Gods children Deutr. 32.5 A Saint in this life is like a fair face with a scar in it If we are born of God we love his children though they are poor we love to see the image and picture of our father though hung in never so poor a Frame we love to see a rich Christ in a poor man And if we are children of the Highest we shew our love to Gods children 1. By prizing their persons
Therefore I answer 1. In time of desertion God leaves in his children a seed of comfort 1 John 3.9 his seed remaineth in him Answ 1 This seed of God is a seed of comfort Though Gods children in desertion want the seale of the Spirit yet they have the Unction of the Spirit 1 John 2.27 Though they want the Sun yet they have a day-star in their hearts as the tree in winter though it hath lost its leaves and fruit yet there is sap in the root So in the winter of desertion there is the sap of grace in the root of the heart as it is with the Sun masking it self with a cloud when it denies light to the earth yet it gives forth its influence so though Gods dear adopted ones may lose the light of his countenance yet they have the influence of his grace Quest What grace appears in the time of desertion Ans 1. An high prizing of Gods ove If God should say to the deserted soul what wilt thou and it shall be granted to half of the Kingdom he would reply Lord that I might see thee as I was wont in the Sanctuary That I may have one golden beam of thy love the deserted soul slights all other things in comparison it is not gardens or orchards or the most delicious Objects that can give him contentment they are like musick to a sad heart he desires as Absalom to see the Kings face 2. A lamenting after the Lord. 'T is the saddest day with him when the Sun of righteousnesse is eclipsed a child of God can better bear the worlds stroak than Gods absence he is even melted into tears the clouds of desertion produce spiritual rain and whence is this weeping but from love 3. Willingnesse to suffer any thing so he may have a sight of God A child of God could be content with Simon of Cyrene to carry the Crosse if he were sure Christ were upon it he could willingly die if with Simeon he might die with Christ in his armes Behold here the seed of God in a believer the work of sanctification when he wants the wine of consolation Answ 2 Answ 2. I answer God hath a design of mercy in hiding his face from his adopted ones First it is for the trial of grace and there are two graces brought to trial in time of desertion 1. Faith 1. When we can believe against sence and feeling when we want an experience yet can trust to a ptomise when we have not the kisses of Gods mouth yet can cleave to the word of his mouth this is faith indeed here is the sparkling of the Diamond 2. Love When God smiles upon us it is not much to love him but when he seems to put us away in anger * Psal 27.9 now to love him and be as the Lime the more water is thrown upon it the hotter it burns this is love indeed That love sure is strong as death * Cant. 8.6 which the waters of desertion cannot quench Secondly It is for the exercise of grace we are all for comfort if it might be put to our choice we would be ever upon Mount Tabor looking into Canaan we are loth to be in trials agonies desertions as if God could not love us except he had us in his armes 'T is hard to lie long in the lap of spiritual joy and not fall asleep Too much Sun-shine causeth a drought in our graces oftentimes when God lets down comfort into the heart we begin to let down care As it is with Musitians before they have money they will play you many a sweet lesson but as soon as you throw them down money they are gone you hear no more of them Before joy and assurance O the sweet musick of prayer and repentance but when God throws down the comforts of his Spirit we either leave off duty or at least slacken the strings of our Viol and grow remisse in it Thou art taken with the money but God is taken with the musick Grace is better than comfort Rachel is more fair but Leah is more fruitful Comfort is fair to look on but grace hath the fruitful womb now the only way to exercise grace and make it more vigorous and lively is sometimes to walk in darknesse and have no light Isa 50.10 Faith is a star that shines brightest in the night of desertion I said I am cast out of thy sight yet will I look again toward thy holy Temple Jonah 2.4 Grace usually puts forth its most heroical acts at such a time 3. I answer God may forsake his children in regard Answ 3 of Vision but not in regard of Union Thus it was with Jesus Christ when he cryed out my God my God There was not a separation of the Union between him and his Father only a suspension of the Vision * Non suit divulsio unionis sed tantum suspensio visionis Gods love through the interposition of our sins may be darkned and eclipsed but still he is a Father The Sun may be hid in a cloud but it is not out of the firmament The Promises in time of desertion may be as it were sequestred we have not that comfort from them as formerly but still the believers title holds good in Law Answ 4 4. I answer when God hides his face from his child his heart may be towards him as Joseph when he spake roughly to his brethren and made them believe he would take them for Spies still his heart was towards them and he was as full of love as ever he could hold he was faine to go aside and weep So God is full of love to his children even when he seems to look strange And as Moses his Mother when she put her child into the ark of bulrushes and went away a little from it yet still her eye was toward it the babe wept I and the mother wept too So God when he goes aside as if he had forsaken his children yet he is full of sympathy and love towards them God may change his countenance but not break his covenant It is onething for God to desert another thing to disinherit Hosea 8.11 How shall I give thee up O Ephraim c. 'T is a Metaphor taken from a father going to disinherit his son and while he is setting his hand to the Deed his bowels begin to melt and to yearn over him and he thinks thus within himself Though he be a prodigal child yet he is a child I will not cut off the entail So saith God How shall I give thee up though Ephraim hath been a rebellious son yet he is a son I will not disinherit him Gods thoughts may be full of love when there is a vail upon his face the Lord may change his dispensation towards his children but not his disposition he may have the look of an enemy but the heart of a Father So that the beliver may say I am adopted and let God do what
a man a fearful man is versed in no posture so much as in retreating Oh take heed of this be afraid of this fear Luke 12.4 Fear not them that can kill the body Persecutors can but kill that body which must shortly dye the fearful are set in the fore-front of them that shall go to hell Rev. 21.8 Let us get the fear of God into our hearts as one wedge drives out another so the fear of God will drive out all other base fear 3. Take heed of a facil spirit a facil-spirited man will be turned any way with a word he will be wrought as wax he is so tame that you may lead him whither you will Rom. 16.18 With fair speeches they deceive the hearts of the simple A facil Christian is malleable to any thing he is like wool that will take any dye he is a weak reed that will be blown any way with the breath of men one day you may perswade him to engage in a good cause the next day to desert it he is not ex quercu sed ex salice he is made of willow he will bend every way Oh take heed of a facil spirit 't is not ingenuity but folly to suffer ones self to be abused A good Christian is like Mount Sion that cannot be moved Psal 125.1 He is like Fabricius of whom it was said a man might as well alter the course of the Sun as turn him aside from doing justice A good Christian must be firme to his resolution if he be not a fixed he will be a falling star 4. Take heed of listning to the voyce of the flesh St. Paul conferred not with flesh and blood Gal. 1.16 The flesh will give bad counsel first Saul consulted with the flesh and afterwards he consulted with the Divel he sends to the Witch of Endor oh saith the flesh the Cross of Christ is heavy there is a nail in the yoke which will tear and fetch blood be as a deaf Adder stopping your ears to the charmings of the flesh 3. Promote those things which will help to suffer 1. Inure your selves to suffering 2 Tim. 2.3 As a good Souldier of Christ endure hardship Jacob made the stone his pillow Gen. 28.18 'T is good for a man that he bear the yoke in his youth Lam. 3.27 The bearing of a lighter cross will fit for bearing an heavier Learn to bear a reproach with patience and then you will be fitter to bear an iron chain * Quid iste faceret in igne qui Christum rubuit in nube Saint Paul did dye daily he began with lesser sufferings and so by degrees learned to be a Martyr as it is in sin a wicked man learns to be expert in sin by degrees * Nemo repente fit turpis first he commits a lesser sin then a greater then he arrives at custome in sin then he grows impudent in sin then he glories in sin Phil. 3.19 so it is in suffering first a Christian takes up the chips of the Cross a disgrace a prison and then he carries the Cross it self Alas how far are they from suffering who indulge the flesh Amos 6.4 that lie upon beds of Ivory and stretch themselves upon their Couches a very unfit posture for suffering That Souldier is like to make but poor work of it who is stretching himself upon his bed when he should be in the field exercising his Arms * Quid dicam de his quibus cura est ut vestes bene oleant ut crines calamistro rorentur ut digiti a nulis radient si via humi dior fiat vix in cam pedes compriment Hier. What shall I say saith Hierom to those Christians who make it all their care to persume their cloaths to crisp their hair to sparkle their Diamonds but if sufferings come and the way to heaven hath any water in it they will not endure to set their feet upon it Most people are too effeminate they use themselves too nicely and tenderly those delicatuli those silken Christians as Tertullian calls them that pamper the flesh are unfit for the School of the Cross the naked breast and bare shoulder is too soft and tender to carry Christs Cross inure your selves to hardship do not make your pillow too easie 2. Be well skil'd in the knowledge of Christ a man can never dye for him he doth not know 2 Tim. 1.12 For which cause I suffer these things for I know whom I have believed Blinde men are always fearful a blinde Christian will be fearful of the Cross enrich your selves with knowledge know Christ in his Vertues Offices Priviledges see the preciousness in Christ 1 Pet. 1.7 To you that believe he is precious his Name is precious 't is as oyntment poured forth his Blood is precious 't is as balm poured forth his Love is precious 't is as wine poured forth Jesus Christ is made up of all sweets and delights Ipse totus desideria he is light to the eye honey to the taste joy to the heart get but the knowledge of Christ and you will part with all for him you will embrace him though it be in the fire an ignorant man can never be a Martyr he may set up an Altar but he will never dye for an unknown God 3. Prize every truth of God the filings of gold are precious the least ray of truth is glorious Prov. 23.23 Buy the truth and sell it not Truth is the object of faith 2 Thes 2.13 The seed of Regeneration Jam. 1.18 The spring of joy 1 Cor. 13.6 Truth crowns us with salvation 1 Tim. 2.4 If ever you would suffer for the truth prize it above all things he that doth not prize truth above life will never lay down his life for the truth The blessed Martyrs sealed to the truth with their blood There are two things God counts most dear to him his glory and his truth I will saith Bishop Jewel deny my Bishopwrick I will deny my name and credit but the truths of Christ I cannot deny 4. Keep a good conscience if there be any sin allowed in the soul it will unfit for suffering A man that hath a Bile upon his shoulders cannot carry a heavy burden guilt of conscience is like a Bile he that hath this can never carry the Cross of Christ if a Ship be sound and well rigged it will sail upon the water but if it be full of holes and leaks it will sink in the water If conscience be full of guilt which is like a leak in the Ship it will not fall in the bloody waters of persecution An house will not stand in a storm the pillars of it being rotten if a mans heart be rotten he will never stand in a storm of tribulation how can a guilty person suffer when for ought he knows he is like to go from the fire at the stake to hell-fire Let conscience be pure 1 Tim. 3.9 Holding the mystery of faith in a
destroy them had not Moses his chosen stood in the breach to turne away his wrath Let us never leave imploring our heavenly Physitian till he lay a Fig on ENGLANDS Boyle and cause it to recover 1 PET. 1.2 Grace unto you and Peace be multiplyed The beauty of Grace THE blessed Apostle having felt the Efficacy and Soveraignty of grace is taken up with the thoughts of it and so sweet is this wine of Paradise that he commends it to these dispersed Christians to whom he writes wishing them all encrease Grace unto you and Peace be multiplied The words run in the forme of a Salutation Grace unto you and Peace When we salute our friends we cannot wish them a greater blessing than Grace and Peace Other mercies lie without the Pale and are dispersed in common to men but Grace is a special Congiary and Gift bestowed on them who are the Favourites of heaven In the words observe 1. The Connexion 2. The Order 1. The Connexion Grace and Peace 1. The Connexion The way to have peace is to have grace grace is the breeder of peace the one is the root the other the flower peace is the sweet water that drops from the limbeck of a gracious heart 2. The Order 2. The Order First grace then peace grace hath the priority Grace and peace are two sisters but grace is the elder sister * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. and give me leave at this time to prefer the elder before the younger Grace unto you be multiplied For the illustration consider 1. What is meant by grace 2. The Authour of it 3. Why it is called grace 4. The Cogency of it 1. What is meant by grace This word GRACE is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath various acceptions in Scripture 1. Grace is sometimes taken for the favour of God Gen. 6.8 Noah found grace in the eyes of the Lord God did cast a gracious aspect upon him 2. Grace is taken for beauty as we say such a thing is graceful Jam. 1.11 The flower falleth and the grace of the fashion of it perisheth 3. Grace is taken figuratively and improperly for the shew of grace as we call that a face in the glass which is but the idaea and resemblance of a face so John 2.23 Many believed in his Name that believing was but a shew of faith as Austin and Theophilact note 4. Grace is taken in a genuine and proper sense so in the Text Grace be multiplied it may admit of this description Grace is the infusion of a new and holy principle into the heart whereby it is changed from what it was and is made after Gods own heart Grace makes not only a civil but sacred change it byasseth the soul heaven-ward and stamps upon it the image and superscription of God 2. The Authour or Efficient of grace namely the Spirit of God who is therefore call'd the Spirit of grace Zach. 12.10 The Spirit is the fountain from whence chrystal streams of grace flow * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Man as Clemens Alexandrinus observes is Gods Harp or Timbrel the Harp will not sound unless touched with the finger so the heart of man cannot put forth any gracious harmony till first it be touched with the finger of Gods Spirit this blessed Spirit works grace in the Subject 1. Universally 2. Progressively 1. Universally 1 Thes 5.10 The God of peace sanctifie you wholly The Spirit of God infuseth grace into all the faculties of the soul though grace be wrought but in part yet in every part in the understanding light in the conscience tenderness in the will consent in the affections harmony therefore grace is compared to leaven Matth. 13.33 because it swells it self into the whole soul and makes the Conversation to swell and rise as high as heaven 2. The Spirit of God works grace progressively he carries it on from one degree of another The Pelagians hold that gratia operans the beginning of grace is from God but gratia cooperans the progress of grace is from our selves so God shall be the Authour of faith and we the finishers God shall lay the first stone and we the Superstructure but alas there needs the continual influence of the Spirit to the carrying on the work of grace in our hearts Should God withdraw his Spirit from the most holy men their grace might fail and annihilate †* Sublata causa tollitur effectus If the Sun withdraw its light though never so little there follows darkness in the Ayre we need not only habitual grace but assisting exciting subsequent grace The Ship needs not only the Sails but the winde to carry it there needs not only the Sailes of our Abilities and Endeavours but the winde of the Spirit to blow us to the heavenly Port. 3. Why the work of holiness in the heart is called grace Answ 1. Because it hath a super-eminency above nature * Caelitus delapsa Beza it is a flower which doth not grow in natures garden 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Divine extraction Jam. 3.17 By reason we live the life of men by grace we live the life of God 2. It is called grace because it is a work of free-grace * Gratia quasi gratis data every link in the golden chain of our salvation is wrought and enamel'd with free-grace That one should be sanctified and not another this is of grace that God should pass by many of the Noble Rich Learned and graft his heavenly endowments upon a more wilde luxuriant Stock a crabbed nature weaker parts well may it be called grace Quest Quest But why is not grace bestowed upon all Answ Answ We must hold with Zanchy there is alwayes a just reason of Gods will but in particular I answer 1. God gives grace to one and denies it to another to shew his Prerogative God is not bound to give grace to all Rom. 9.15 I will have mercy on whom I will have mercy Suppose two Malefactors brought before the King one he will pardon but not the other if any demand the reason he will answer 't is his Prerogative So God will give grace to one not to another he will make one a vessel of mercy the other a vessel of wrath this is his Prerogative The Apostle hath silenced all disputes in this kinde Rom. 9.20 21. Who art thou that replyest against God hath not the Potter power over the clay If we could suppose a Plant to speak Why was not I made a Bird or a Beast Why should not I have reason just so it is when vain man enters into contest with God Why should not I have grace as well as another Dispute not against Prerogative let not the clay syllogize with the Potter 2. I answer God may justly deny his grace to any wicked man for two reasons 1. Because once he had grace and lost it if a father give his son a stock to trade
Frankincense and Myrrhe ver 9 11. In the third Chapter the Evangelist records his Baptisme in the fourth his tentations in the fifth his preaching which Chapter is like a rich mine every veine hath some gold in it There are four things in this Chapter which offer themselves to our view 1. The Preacher 2. The Pulpit 3. The Occasion 4. The Sermon 1. The Preacher 1. The Preacher Jesus Christ The best of Preachers He went up He in whom there was a combination of vertues a constellation of beauties He whose lips were not only sweet as the hony-comb but did drop as the hony-comb his words an Oracle his works a Miracle his life a Pattern his death a Sacrifice He went up into a mountain and taught Jesus Christ was every way enobled and qualified for the work of the Ministry 1. Christ was an intelligent Preacher He had the Spirit without measure John 3.34 and knew how to speak a word in due season when to humble when to comfort We cannot know all the faces of our hearers Christ knew the hearts of his hearers He understood what Doctrine would best suit with them as the husbandman can tell what sort of graine is proper for such a soyle 2. Christ was a powerful Preacher He spake with authority Matth. 7.29 He could set mens sinnes before them and show them their very hearts John 4.29 Come see a man which told me all things which ever I did That is the best Glasse not which is most richly set with Pearle but which shows the truest face Christ was a Preacher to the conscience He breathed as much zeal as eloquence he often touched upon the heart-strings What is said of Luther is more truly applicable to Christ He spake as if he had been within a man He could drive the wedge of his Doctrine in the most knotty piece He was able with his two-edged sword to pierce an heart of stone Never man spake like this man John 7.46 3. Christ was a successeful Preacher He had the Art of converting souls John 10.40 Many beleeved on him yea persons of rank and quality John 12.42 Among the chief Rulers many beleeved He who had Grace poured into his lips Psalm 45.2 could pour grace into his hearers hearts He had the Key of David in his hand and when he pleased did open the hearts of men and make way both for himself and his Doctrine to enter If he did blow the Trumpet his very enemies would come under his Banner upon his Summons none durst but surrender 4. Christ was a lawful Preacher as He had his Unction from his Father so his Mission John 8.18 The Father that sent me bears witnesse of me Christ in whom were all perfections concentred yet would be solemnly sealed and inaugurated into his Ministerial as wel as Mediatory Office if Jesus Christ would not enter upon the work of the Ministry without a Commission how absurdly impudent are they who without any warrant dare invade this holy Fuction There must be a lawful admission of men into the Ministry * Nemo in Ecclesia debet publice concionari nisi rite vocatus Austin Heb. 5.4 No man taketh this honour to himself but he that is called of God as was Aaron Our Lord Christ as he gave Apostles and Prophets which were extraordinary Ministers so Pastors and Teachers which were initiated and made in an ordinary way Ephes 4.11 and He will have a Ministry perpetuated Matth. 28.20 Lo I am with you alway even unto the end of the world Sure there is as much need of Ordination now as in Christs time and the time of the Apostles there being then extraordinary gifts in the Church which are now ceased Object 1. But why should not the Ministry lye in common Hath the Lord spoken only by Moses Num. 12.2 Why should not one preach as well as another Answ Because God who is the God of order hath made the work of the Ministry a select distinct Office from any other As in the body natural the members have a distinct office the eye is to see the hand to work you may as well say why should not the hand see as well as the eye because God hath made the distinction He hath put the visive faculty into the one and not the other So here God hath made a distinction between the work of the Ministry and other work Quest Where is this distinction Answ 1. We finde in Scripture a distinction between Pastor and People 1. Pet. 5.2 The Elders or Ministers I exhort Feed the flock of God which is among you If any one may preach by the same rule all may and then what will become of the Apostles distinction Where will the flock of God be if all be Pastors 2. God hath cut out the Minister his work which is proper for him and doth not belong to any other 1 Tim. 4.13 Give attendance to reading to exhortation to doctrine give thy self wholly to them or as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou wholly in them This charge is peculiar to the Minister and doth not concern any other It is not spoken to the Tradesman that he should give himself wholly to Doctrine and Exhortation no let him look to his shop it is not spoken to the plough-man that he should give himself wholly to preaching no let him give himself to his plough It is the Ministers charge the Apostle speaks to Timothy and in him to the rest who had the hands of the Presbytery laid on them and 2 Tim. 2.15 Study to shew thy self approved a workman that needeth not to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly dividing the word of truth This is spoken peculiarly to the Minister Every one that can read the Word aright cannot divide the Word aright So that the work of the Ministry doth not lye in common it is a select peculiar work As none might touch the Arke but the Priests none may touch this Temple-office but such as are called to it Object 2. But if a man hath gifts is not this sufficient I answer no as grace is not sufficient to make a Minister so neither gifts The Scripture puts a difference between gifting and sending Rom. 10.15 How shall they preach unlesse they be sent If gifts were enough to constitute a Minister the Apostle should have said How shall they preach unlesse they be gifted but he saith Unlesse they be sent As in other callings gifts do not make a Magistrate The Attorney that pleads at Bar may have as good gifts as the Judge that sits upon the Bench but he must have a Commission before he sit as Judge If it be thus in matters Civil much more Ecclesiastical and Sacred which are as Bucer saith Maximi mementi things of the highest importance Those therefore that do usurp the Ministerial work without any special designation and appointment do discover more pride than zeale They act out of their sphere and are guilty
animae here the soul doth rest Psal 116.7 Now that only in which the soul doth acquiesce and rest can make it blessed The Globe or Circle as is observed in Mathematicks is of all others the most perfect figure because the last point of the figure ends in that first point where it began So when the soul meets in God whence it sprang as its first original then it is compleatly blessed That which makes a man blessed must have six Qualifications or Ingredients in it and these are found no where but in God the chief good 1. In true blessedness there must be Meliority that which fills with blessedness must be such a good as is better than a mans self If you would ennoble a piece of silver it must be by putting something to it which is better than silver as by putting gold or pearle to it So that which doth ennoble the soul and enrich it with blessedness must be by adding something to it which is more excellent than the soul and that is God the World is below the soul it is but the souls foot-stool therefore cannot crown it with happiness 2. Another Ingredient is Delectability that which brings blessedness must have a delicious taste in it such as the soul is infinitely ravished with there must be in it spirits of delight and quintessence of joy and where can the soul suck those pure comforts which do amaze it with wonder and crown it with delight but in God In Deo quadam dulcedine delectatur anima immò rapitur * Ang. The love of God is an honey-comb which drops such infinite sweetness and satisfaction into the soul as is unspeakable and full of glory 1 Pet. 1.8 A kiss from Gods mouth puts the soul into a Divine Extasie so that now it cries out It is good to be here 3. The third Ingredient into blessedness is Plenty that which makes a man blessed must not be too scanty it is a full draught which quencheth the souls thirst and where shall we find Plenty but in Deity Psal 36.8 Thou shalt make him drink of the River of thy pleasures not Drops but Rivers The soul baths it self and is laid as it were a steeping in the water of life the River of Paradise over-flows and empties its silver streams into the souls of the blessed 4. In true blessedness there must be Variety Plenty without variety is apt to nauseate in God there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fulness Col. 1.19 What can the soul want but it may be had in the chief good God is bonum in quo omnia bona he is a Sun a Shield a Portion a Fountain a Rock of Strength an Horn of Salvation In God there is a complication of all excellencies there are every moment fresh beauties and delights springing from God 5. To make up blessedness there must be perfection * Beatitudo est status omnium honorum aggregatione perfectus Boetius Cicero the joy must be perfect the glory perfect Hebr. 12.23 Spirits of just men made perfect Bonum constat ex integro if there be the least defect it destroys the nature of blessedness as the least symptom of a disease takes away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and right temperature of the body 6. True blessedness must have Eternity stamped upon it Blessedness is a fixed thing it admits of no change or alteration God saith of every child of his I have blessed him and he shall be blessed As the Sunshine of blessedness is without clouds so it never sets Joh. 10 28. I give unto them eternal life 1 Thes 4.17 And so shall we ever be with the Lord. Eternity is the highest link of the Chain of blessedness Thus we have seen that this Diamond of blessedness is only to be found in the Rock of Ages Blessed are the people whose God is the Lord. SECT V. Use 1 IF there is such a blessedness in Reversion be Use 1 convinced of the truth of this set it down as an Article of your faith We live in times wherein many are grown Atheists they have run through all opinions and now of Professors they are turned Epicures they have drunk in so much of the poyson of Error that they are quite intoxicated and fallen asleep and begin to dream there is no such thing as a state of blessedness after this life and this opinion is to them above the Bible When men have the spiritual staggers it sadly presageth they will dye Oh it is a dangerous thing to hesitate and waver about fundamentals like Pythagoras who doubted whether there was a God or no! so whether there be a blessedness or no. Doubting of principles is the next way to the denying of principles Let it be a Maxim with every good Christian There is a blessedness in Reversion there remains a rest for the people of God Hebr. 4.9 Use 2. Revolve this truth often in your mind there Use 2 are many truths sâ—im in the brain which do not sink into the heart and those do us no good Chew the Cud Let a Christian think seriously with himself There is a blessedness feasible and I am capable of enjoying it if I do not lay bars in the way and block up my own happiness Though within I see nothing but guilt without nothing but curses yet there is a blessedness to be had and to be had for me too in the use of means The serious meditation of this will be a forcible Argument to make the sinner break off his sins by Repentance and sweat hard till he find the golden Mine of blessedness I say it would be the break-neck of sin how would a man offer violence to himself by Mortification and to heaven by supplication that at last he may arrive at a state of blessedness What is there a Crown of blessedness to be set upon my head a Crown hung with the Jewels of honour delight magnificence a Crown reached out by God himself and shall I by sin hazard this can the pleasure of sin countervail the loss of blessedness what more powerful Motive to Repentance than this Sin will deceive me of the blessing If a man knew certainly that a King would settle all his Crown-Revenues on him after such a Term of years would he offend that Regal Majesty and cause him to reverse and alter his Will There is a blessedness promised to all that live godly 1 John 2.25 This is the promise that he hath promised us even eternal life We are not excluded but may come in for a childs part now shall we by living in sin provoke God and forfeit this blessedness O what madness is this Well may the Apostle call them foolish and hurtful lusts 1 Tim. 6.9 because every lust doth what in it lies to cut off the entail of mercy and block up the way to happiness every sin may be compared to the flaming Sword which keeps the heavenly Paradise that the sinner cannot enter Use 3. Let
us so deport our selves that we may express Use 3 to others that we do believe a blessedness to come and that is by seeking after an interest in God for the beams of blessedness shine only from his face 't is our union with God the chief good that makes us blessed Oh let us never rest till we can say This God is our God for ever and ever Psal 48.11 Most men think because God hath blessed them with an Estate therefore they are blessed alas God often gives these things in anger Id concedit Deus tratus quod non vult pacatus He loads his enemies with gold and silver as Plutarch reports of Tarpeia a Vestal Nun who bargained with the enemy to betray the Capitol of Rome to them in case she might have the golden Bracelets on their left hands which they promised and being entred into the Capitol they threw not only their golden bracelets but their bucklers too upon her through the weight whereof she was pressed to death God often lets men have the golden bracelets the weight whereof sinks them into hell Oh let us superna anhelare get our eyes fixed and our hearts united to God the supream good this is to pursue blessedness as in a Chase 2. Let us proclaim to the World that we do believe a blessedness to come by living blessed lives walk as becomes the heirs of blessedness A blessed crown and a cursed life will never agree Many tell us they are bound for heaven but they steer their course a quite contrary way the Divel is their Pilot and they sail hell-ward as if a man should say he were going a Voyage to the East but sails quite West-ward The Drunkard will tell you he hopes for blessedness but he sails another way thou must go weeping to heaven not reeling The unclean person talks of blessedness but he is fallen into that deep ditch Prov. 23.27 where he is like sooner to find hell than heaven A Beast may as well be made an Angel as an unclean person in his Leprosie enter into the Paradise of God The covetous person of whom it may be said He is a worme and no man Psal 22.6 he is ever creeping in the earth yet he would lay a claim to blessedness but can earth ascend Shall a lump of clay be made a bright Star in the Firmament of glory be assured they shall never be blessed who bless themselves in their sins if saith God Deut. 29.19 the sinner bless himself saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and the Lord shall blot out his name from under heaven A man can no more extract blessednesse out of sin than he can suck health out of poyson O let us lead blessed lives and so declare plainly that we seek a country Heb. 11 14. Use 4 Use 4. To you that have any good hope through grace that you have a title to blessednesse let me say as the Levites did to the people Nehem. 9.5 Stand up and blesse the Lord your God for ever and ever What infinite cause have you to be thankful that the lot of free-grace is fallen upon you Though you had forfeited all yet God hath provided a haven of happinesse and he is carrying you thither upon the Sea of Christs blood the gale of his Spirit blowing your sailes you are in a better condition through Christ than when you had the robes of innocency upon you God hath raised you a step higher by your fall How many hath God passed by and looked upon you millions there are who shall lye for ever under the bitter vials of Gods curses whereas he will bring you into his banqueting-house and pour out the flagons of wine and feast you eternally with the delicacies of heaven O adore free-grace triumph in this love of God spend and be spent for the Lord dedicate your selves to him in a way of resignation and lay out your selves for him in a way of gratulation never think you can do enough for that God who will shortly set you ashore on the land of promise CHAP. III. Shewing that the godly are in some sence already blessed I Proceed now to the second Aphorisme or Conclusion that the godly are in some sence already blessed Blessed are the Saints are blessed not only when they are Comprehensores but while they are Viatores They are blessed before they are crowned This seems a Paradox to flesh and blood what reproached and maligned yet blessed A man that looks upon the children of God with a carnal eye and sees how they are afflicted and like the ship in the Gospel which was covered with waves Matth. 8.24 would think they were far from blessednesse Saint Paul brings a Catalogue of his sufferings 2 Cor. 11.24 25 26. Thrice was I beaten with rods once was I stoned thrice I suffered shipwrack c. And those Christians of the first magnitude of whom the world was not worthy had trial of cruel mockings and scourgings they were sawn asunder they were slaine with the sword Heb. 11.36 37. What and were all these during the time of their sufferings blessed A carnal man would think If this be to be blessed God deliver him from it But however sence and reason would give their Vote our Saviour Christ pronounceth the godly man blessed though a Mourner though a Martyr yet blessed Job on the dunghil was blessed Job The Saints are blessed when they are cursed Shimei did curse David 2 Sam. 16.5 He came forth and cursed him yet when he was cursed David he was blessed David The Saints though they are bruised yet they are blessed Not only they shall be blessed but they are so Psal 119.1 blessed are the undefiled Psal 3.8 Thy blessing is upon thy people Quest How are the Saints already blessed Ans 1. In that they are enriched with heavenly blessings Ephes 1.3 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Divine nature 2 Pet. 1.4 not by an incorporation into the Divine essence but by a transformation into the Divine likenesse This is beatitudo inchoata blessednesse begun as the new-borne babe is said to have life in it aswell as he who is fully grown So the Saints who are partakers of the Divine nature have an inchoative blessednesse though they have not arrived yet at perfection Believers have Semen manens The seed of God in them 1 John 3.9 And this is a seed of blessednesse The Flower of glory grows out of the seed of grace grace and glory differ not in kind but degree the one is the root the other the fruit grace is glory in the dawning and glory grace in the meridian and in this sence that assertion of Austin is true Beati sumus fide spe grace is the first link of the chaine of blessednesse now he that hath
And such is Christs blood it can never be emptied he that is poor in spirit hath recourse still to this fountain he sets an high value and appreâ—iation upon Christ he hides himself in Christs wounds * In vulacribus Christi dormio securus requiesco intrepidus Aug. he bathes himself in his blood he wraps himself in his Robe he sees a spiritual dearth and famine at home but he makes out to Christ Shew me the Lord saith he and it sufficeth 3. He that is poor in spirit is ever complaining of his spiritual estate that look as it is with a poor man he is ever telling you of his wants he hath nothing to help himself with he is ready to be starved so it is with him that is Poor in spirit he is ever complaining of his wants I want a broken heart a thankful heart he makes himself the most indigent creature though he dares not deny the work of grace which were a bearing false witness against the Spirit yet he mourns he hath no more grace This is the difference between an hypocrite and a child of God the hypocrite is ever telling what he hath a child of God complains of what he wants the one is glad he is so good the other grieves he is so bad the poor in spirit goes from Ordinance to Ordinance for a supply of his wants he would fain have his stock increased Try by this if you are poor in spirit while others complain they want children they want Estates do you complain you want Grace this is a good sign there is that maketh himself Poor yet hath great Riches Prov. 13.7 Some beggers have died rich the poor in spirit who have lain all their lives at the gate of mercy and have lived upon the Alms of free-grace have dyed rich in faith heirs to a Kingdom 4. He that is Poor in spirit is lowly in heart Rich men are commonly proud and scornful but the poor are submissive the poor in spirit rowle themselves in the dust in the sense of their unworthiness I abhor my self in dust Job 42.6 He who is poor in spirit looks at anothers excellencies and his own infirmities he denies not only his sins but his duties the more grace he hath the more humble he is because he now sees himself a greater debtor to God if he can do any duty he acknowledgeth it is Christs strength more than his own Phil. 4.13 as the Ship gets to the Haven more by the benefit of the wind than the sail So when a Christian makes any swift progress 't is more by the wind of Gods Spirit than the sail of his own indeavour the poor in spirit when he acts most like a Saint he confesseth himself the chief of sinners he blusheth more at the defect of his graces than others do at the excess of their sins he dares not say he hath prayed or wept he lives yet not he but Christ lives in him Gal. 2.20 He labours yet not he but the grace of God 1 Cor. 15.10 5. He who is poor in spirit is much in prayer he sees how short he is of the standard of holiness therefore begs for more grace Lord more faith more conformity to Christ A poor man is ever begging you may by this know one that is Poor in spirit he is ever begging for a spiritual Almes he knocks at heaven-gate he sends up sighs he poures out tears he will not away from the gate till he have his dole God loves a modest boldness in prayer such shall not be non-suited 6. The poor in spirit is content to take Christ upon his own terms the proud sinner will article and indent with Christ he will have Christ and his pleasure Christ and his covetousness but he that is poor in spirit sees himself lost without Christ and he is willing to have him upon his own terms a Prince as well as a Saviour Phil. 3.8 Jesus my Lord. A Castle that hath been long besieged and is ready to be taken will deliver up on any terms to save their lives he whose heart hath been a Garrison for the Divel and hath held out long in opposition against Christ when once God hath brought him to poverty of spirit and he sees himself damn'd without Christ let God propound what Articles he will he will readily subscribe to them Acts 9.6 Lord what wilt thou have me do He that is poor in spirit will do any thing that he may have Christ he will behead his beloved sin he will with Peter cast himself upon the water to come to Christ 7. He that is poor in spirit is an Exalter of free-grace none so magnifie mercy as the poor in spirit the poor are very thankful When Paul had tasted mercy how thankfully doth he adore free-grace 1 Tim. 1.14 The grace of our Lord was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was super-exuberant he sets the crown of his salvation upon the head of free-grace as a man that is condemned and hath a pardon sent him how doth he proclaim the goodness and clemency of his Prince so Saint Paul displays free-grace in its orient colours he interlines all his Epistles with free-grace as a Vessel that hath been perfum'd makes the wine taste of it so Paul who was a Vessel perfum'd with mercy makes all his Epistles to taste of this perfume of free-grace they who are poor in spirit bless God for the least crumb that falls from the Table of free-grace SECT 4. Use 4 LAbour for poverty of spirit Christ begins with this Exhort and we must begin here if ever we be saved poverty of spirit is the foundation stone on which God layes the superstructure of glory There are four things may perswade Christians to be poor in spirit 1. This poverty is your riches you may have the worlds riches and yet be poor you cannot have this poverty but you must be rich poverty of spirit intitles you to all Christs riches 2. This poverty is your Nobility * Nobilis inâ—pia mentis humilitas Austin God looks upon you as persons of honour he that is vile in his own eyes is precious in Gods eyes * Tanto eris apud Deum reciosior quaâ—to fueris in oculis tuis despectior Isiod the way to rise is to fall God esteems the Valley highest 3. Poverty of spirit doth sweetly quiet the soul when a man is brought off himself to rest on Christ what a blessed calm is in the heart I am poor but my God shall supply all my need Phil. 4.19 I am unworthy but Christ is worthy I am indigent Christ is infinite Lead me to the Rock that is higher than I Psal 61.2 A man is safe upon a Rock when the soul goes out of it self and centers upon the Rock Christ now it is firmly setled upon its Basis this is the way to comfort thou wilt be wounded in spirit till thou comest to be poor in spirit 4. Poverty of
give them a Kingdom above all the Princes of the earth nay far above all heavens God thinks nothing too good for his children We many times think much of a tear a prayer or to sacrifice a sin for him but he doth not think much to bestow a Kingdom upon us How will the Saints read over the Lectures of free-grace in heaven and Trumpet forth the prayses of that God who hath crowned them with loving kindness Infer 3 3. It shews us that Christianity is no disgraceful thing Wise men measure things by the end what is the end of godliness it brings a Kingdom a mans sin brings him to shame Prov. 13.5 Rom. 6.21 What fruit had ye in those things whereof you are now ashamed but Religion brings to honour Prov. 4.8 it brings a man to a Throne a Crown it ends in glory it is the sinners folly to reproach a Saint 't is just as if Shimei had reproached David when he was going to be made King it is a Saints wisdom to contemn a reproach say as David when he danced before the Ark I will yet be more vile 2 Sam. 6.22 If to pray and hear and serve my God be to be vile I will yet be more vile This is my excellency my glory I am doing now that which will bring me to a Kingdom O think it no disgrace to be a Christian I speak it chiefly to you who are entring upon the wayes of God perhaps you may meet with such as will reproach and censure you binde their reproaches as a Crown about your head despise their censure as much as their praise remember there is a Kingdom entailed upon godlinesse Sin draws hell after it grace draws a Crown after it 4. See here that which may make the people of God Infer 4 long for death then they shall enter upon their Kingdom Indeed the wicked may fear death it will not lead them to a Kingdom but a Prison hell is the iayle where they must lie rotting for ever with the Divel and his Angels To every Christlesse person death is the King of terror but the godly may long for death it will prefer them to a Kingdom When Scipio's father had told him of that glory the soul should be invested with in a state of immortality why then saith Scipio do I tarry thus long upon the earth why do I not hasten to die * Tully in Somn. Scip. Believers are not perfectly happy till death When Croesus asked Solon who he thought happy he told him one Tellus a man that was dead a Christian at death shall be compleatly installed into his honour the anointing oyle shall be poured on him and the Crown-royal set upon his head The Thracians in their funerals used musick The Heathens as Theocritus observes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Funeral banquet because of that felicity which they supposed the parties deceased were entred into The Saints are now heirs of the Kingdom James 2.5 Doth not the heir desire to be crowned Truly there is enough to weane us and make us willing to be gone from hence The Saints eate ashes like bread they are here in a suffering condition Psalm 141.7 Our bones are scattered at the graves mouth as when one cutteth and cleaveth wood upon the earth When a man hewes and cuts a tree the chips flie up and down here and there a chip so here a Saint wounded there a Saint massacred our bones flie like chips up and down for thy sake are we killed all the day long Rom. 8.36 But there is a Kingdom a coming when the body is buried the soul is crowned Who would not be willing to saile in a storm if he were sure to be crowned as soone as he came at shore How is it that the godly look so gastly at the thoughts of death as if they were rather going to their execution than their Coronation though we should be willing to stay here awhile to do service yet we should with Saint Paul desire to be dissolved and be with Christ The day of a believers dissolution is the day of his inauguration SECT 5. Containing a scrutiny and tryal whether we belong to this Kingdom Use 2 BUT how shall we know that this glorions Kingdom shall be setled upon us at death Trial. 1. If God have set up his Kingdom within us Luke 17.21 The Kingdom of God is within you by the Kingdom of God there is meant the Kingdom of Grace in the heart Grace may be compared to a Kingdom it swayes the Scepter it gives out Lawes there is the Law of love Grace beats down the Divels garrisons it brings the heart into a sweet subjection to Christ Now is this Kingdom of Grace set up in thy heart Do'st thou rule over thy sins Canst thou binde those Kings in chaines * Psal 149.8 Art thou a King over thy pride passion unbelief Is the Kingdom of God within you While others aspire after earthly greatnesse and labour for a Kingdom without them do'st thou labour for a Kingdom within thee Certainly if the Kingdom of Grace be in thy heart thou shalt have the Kingdom of glory If Gods Kingdom enter into thee thou shalt enter into his Kingdom But let not that man ever think to reign in glory who lives a slave to his lusts 2. If thou art a believer thou shalt go to this blessed Kingdom James 2.5 Rich in faith heirs of the Kingdom Faith is an heroical act of the soul it makes an holy adventure on God by a promise this is the crowning grace Faith puts us into Christ and our title to the Crown comes in by Christ By Faith we are borne of God and so we become children of the blood-royal By Faith our hearts are purified Acts 15.9 and so we are made fit for a Kingdom rich in faith heirs of the Kingdom Faith paves a Causey to heaven believers die heirs to the Crown 3. He that hath a noble Kingly spirit shall go to the heavenly Kingdom set your affection on things above Col. 3.2 Dost thou live in mundo supra mundum in the world above the world The Eagle doth not catch flies she soars aloft in the aire dost thou superna anhelare pant after glory and immortality Hast thou a brave majestick spirit an heavenly ambition dost thou mind the favour of God the peace of Sion the salvation of thy soul Dost thou abhor that which is sordid and below thee Alexander would not exercise at the Olympick-games Canst thou trample upon all sublunary things Is heaven in thy eye and Christ in thy heart and the world under thy feet He who hath such a Kingly spirit that looks no lower than a Crown he shall dwell on high and have his throne mounted far above all heavens SECT 6. A serious exhortation to Christians Use 3 USE 3. Exhortation And it hath a double aspect it looks Exhort 1. towards the wicked Is there a Kingdom to be had a
there is hope Repentance unravels sin and makes sin not to be but hardness of heart binds guilt fast upon the soul it seals a man under wrath it is not the hainousness of sin but hardness of heart that damns this makes the sin against the Holy Ghost uncapable of mercy because the sinner that hath committed it is uncapable of Repentance CHAP. VII Containing a sharp Reprehension Use 1 Use 1 THIS Doctrine draws up a Charge against several sorts Reproof Branch 1 1. Those that think themselves good Christians yet have not learned this Art of holy Mourning Luther calls Mourning Bara herba a rare herb Men have tears to shed for other things but have none to spare for their sins there are many Murmurers but few Mourners most are like the stony ground which wanted moisture Matth. 13. We have many cry out of hard times but are not sensible of hard hearts hot and dry is the worst temper of the body sure I am to be hot in sin and to be so dry as to have no tears is the worst temper of the soul How many are like Gideons dry Fleece and like the Mountains of Gilboa there is no dew upon them Did Christ bleed for sin and canst not thou weep if Gods bottle be not filled with tears his Vial will be filled with wrath We have many sinners in Sion but few mourners in Sion It is with most people as with a man on the top of a Mast the Winds blow and the Waves beat and the ship is in danger of shipwrack and he is fast asleep so when the Waves of sin have even covered men and the stormy wind of Gods Wrath blows and is ready to blow them into hell yet they are asleep in security 2. It reproves them who instead of weeping for sin Branch 2 spend their dayes in mirth and jollity instead of Mourners we have Ranters they take the Timbrel and Harp they spend their dayes in wealth Job 21.13 Vitam agunt Sybariticam * Luther they do not lugere animo but indulgere genio they live Epicures and dye Atheists St. James bids us turn our laughter to Mourning Jam. 4.9 But they turn their Mourning to laughter Sampson was brought forth to make the Philistines sport Judg. 16.26 The jovial sinner doth make the Divel sport it is a saying of Theophylact It is one of the worst sights to see a sinner go laughing to hell How unseasonable is it to take the Harp and Viol when God is taking the Sword Ezek. 21.9 10. A sword a sword is sharpned and also furbished should we then make mirth this is a sin that enrageth God Isa 22.12 13. In that day did the Lord of Hosts call to weeping and to mourning and behold joy and gladness slaying Oxen and killing sheep eating flesh and drinking wine and it was revealed in mine ears by the Lord of Hosts Surely this iniquity shall not be purged from you till you dye saith the Lord God of Hosts That is this your sin shall not be done away by any expiatory sacrifice but vengeance shall pursue you for ever 3. It reproves those who instead of mourning for sin Branch 3 rejoyce in sin Prov. 2.14 2 Thess 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who take pleasure in iniquity Wicked men are worse in this sense than the damned in hell for I dare say they take little pleasure in their sins there are some so impudently profane that they will make themselves and others merry with their sins sin is a soul-sickness Luke 5.31 Will a man make merry with his disease ah wretch did Christ bleed for sin and dost thou laugh at sin is that thy mirthwhich grieves the Spirit * Tantis in malis laetari diesque jocis choreis consumere nonne est eos imitari qui phrenesi laborant qui dum carnes proprias laccrant ridem Isid Clar. is it a time for a man to break jests when he is upon the Scaffold and his head is to be stricken off thou that laughest at sin now the time is coming when God will laugh at thy calamity Prov. 1.26 Branch 4 4. It reproves those that cry down mourning for sin they are like the Philistines who stopped the Wells Gen. 26.15 These would stop the Wells of godly sorrow Antimonians say this is a legal Doctrine but Christ here preacheth it Blessed are they that mourn and the Apostles preached it Mark 6.11 And they went out and preached that men should repent Holy ingenuity will put us upon mourning for sin he that hath the heart of a child cannot but weep for his unkindness against God Mourning for sin is the very fruit and product of the Spirit of grace Zach. 12.10 Such as cry down Repentance cry down the Spirit of grace mourning for sin is the only way to keep off wrath from us such as with Sampson would break this Pillar go about to pull down the vengeance of God upon the Land To all such I say as Peter to Simon Magus Acts 8.22 Repent therefore of this thy wickedness and pray God if perhaps the thought of thy heart may be forgiven thee O sinner Repent that thou hast cryed down Repentance CHAP. VIII Motives to holy mourning 2. LET me exhort Christians to holy Mourning Use 2 Exhort I now perswade such a Mourning as will prepare the soul for blessedness Oh that our hearts were spiritual limbicks distilling the water of holy tears Christs Doves weep Ezek. 7.16 They that escape shall be like Doves of the Vallies all of them mourning every one for his iniquity There are several Divine Motives to holy Mourning 1. Tears cannot be put to a better use if you weep Motive 1 for outward losses you lose your tears 't is like a showre upon a Rock which doth no good but tears for sin are blessed tears Blessed are they that mourn These poyson our corruptions salt-water kills the worms the brinish water of repenting tears will help to kill that worm of sin which would gnaw the conscience 2. Gospel-Mourning is an evidence of grace Zach. Motive 2 12.10 I will poure upon the house of David and the Inhabitants of Jerusalem the Spirit of grace and they shall mourn c. The Holy Ghost descended on Christ like a Dove Matth. 3. The Dove is a weeping creature where there is a Dove-like weeping it is a good sign the Spirit of God hath descended there weeping for sin is a sign of the new birth assoon as the child is born it weeps Exod. 2.3 And behold the babe wept To weep kindly for sin is a good sign we are born of God Mourning shews an heart of flesh Ezek. 36.26 A stone will not melt when the heart is in a melting frame it is a sign the heart of stone is taken away Motive 3 3. The preciousness of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears dropping from a mournful penitent eye are like the water dropping from the Roses very sweet and precious to God
lived a very civil life go home and mourn because thou art but civil many a mans civility being rested upon hath damned him 'T is sad for men to be without repentance but 't is worse to need no repentance Luke 15.7 9. Tears are but finite 't is but awhile that we shall Motive 9 weep after a few showres that fall from our eyes we shall have a perpetual sunshine in heaven the bottle of tears is stopt Rev. 7. ult God shall wipe away all tears when sin shall cease tears shall cease Psal 30.5 Weeping may endure for a night but joy cometh in the morning in the morning of the Ascension then shall all tears be wiped away Motive 10 10. The benefit of holy mourning the best of our commodities come by water 1. Mourning doth make the soul fruitful in grace When a showre falls the herbs and plants grow Isaiah 16.9 I will water thee with my tears O Heshbon I may allude to it tears water our graces and make them flourish Psal 104 10. he sends his springs into the vallies that is the reason the vallies flourish with corn because the springs run there where the springs of sorrow run there the heart bears a fruitful crop Leah was tender-eyed she had a watry eye and was fruitful the tender-eyed Christian usually brings more of the fruits of the Spirit a weeping eye is the water-pot to water our graces 2. Mourning doth fence us against the Divels Tentations Tentations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery darts Ephes 6.16 because indeed they set the soul on fire Tentations enrage anger inflame lust now the waters of holy Mourning quench these fiery darts wet powder will not soon take the fire when the heart is wetted and moistned with sorrow it will not so easily take the fire of Tentation tears are the best Engines and Water-works to quench the Divels fire * Faciem nostram debemus magis lachrymis rigare quaem lavacris and if there be so much profit and benefit in Gospel-sorrow then let every Christian wash his face every Morning in the Lavor of tears †11. And lastly to have a melting frame of spirit is Motive 11 a great sign of Gods presence with us in an Ordinance 't is a sign the Sun of righteousness hath risen upon us when our frozen hearts thaw and melt for sin it is a saying of St. Bernard By this you may know whether you have met with God in a duty when you find your selves in a melting and mourning frame we are apr to measure all by comfort we think we never have Gods presence in an Ordinance unless we have joy herein we are like Thomas unless saith he I shall see in his hands the print of the nails I will not believe John 20.25 So are we apt to say Unless we have incomes of comfort we will not believe that we have found God in a duty but if our hearts can melt kindly in tears of love this is a real sign that God hath been with us as Jacob said Gen. 28.16 Surely the Lord is in this place and I knew it not So Christian when thy heart breaks for sin and dissolves into holy tears God is in this duty though thou knowest it not Methinks all that hath been said should make us spiritual Mourners perhaps we have tryed to mourn and cannot but therefore as a man that hath digged so many fathoms deep for water and can find none at last he digs till he finds a spring so though we have been digging for the water of tears and can find none yet let us weigh all that hath been said and set our hearts again to work and perhaps at last we may say as Isaacs servants Gen. 26.32 We have found water When the herbs are pressed the watery juyce comes out these eleven serious Motives may press out tears from the eye Quest But may some say My constitution is such that I cannot weep I may as well go to squeeze a Rock as think to get a tear Answ But if thou canst not weep for sin can'st thou grieve Intellectual mourning is best there may be sorrow where there are no tears * Curae loves loquuntur ingentes stupent the Vessel may be full though it wants vent it is not so much the weeping eye God respects as the broken heart yet I would be loth to stop their tears who can weep God stood looking on Hezekiahs tears Isa 38.5 I have seen thy tears Davids tears made Musick in Gods ears Psal 6.8 The Lord hath heard the voyce of my weeping 'T is a sight fit for Angels to behold tears as pearls dropping from a penitent eye CHAP. IX Shewing the hindrances of mourning Quest BUT what shall we do to get our heart into this mourning frame Answ Do two things 1. Take heed of those things which will stop these Channels of mourning 2. Put your selves upon the use of all means that will help forward holy mourning 1. Take heed of those things which will stop the current of tears there are nine hindrances of mourning Hindr. 1 1. The love of sin the love of sin is like a stone in the pipe which hinders the current of water the love of sin makes sin taste sweet and this sweetness in sin-bewitcheth the heart Saint Hierom saith it is worse to love sin than to commit it A man may be overtaken with sin Gal. 6.1 And he that hath stumbled upon sin unawares will weep but the love of sin hardens the heart keeps the Divel in possession in true mourning there must be a grieving for sin but how can a man grieve for that sin which his heart is in love with oh take heed of this sweet poyson the love of sin freezeth the soul in impenitency Hindr. 2 2. Despair despair affronts God undervalues Christs blood damns the soul Jerem. 8.12 They said there is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart This is the language of despair there is no hope I had as good follow my sins still and be damned for something despair presents God to the soul as a Judge clad in the garments of vengeance Isa 59.17 Judas his despair was in some sense worse than his Treason Despair destroys Repentance for the proper ground of Repentance is mercy Rom. 2.4 The goodness of God leads thee to Repentance But despair hides mercy out of sight as the cloud covered the Ark Exod. 39. Oh take heed of this Despair is an irrational sin there is no ground for it the Lord shews mercy to thousands why mayest not thou be one of a thousand the wings of Gods mercy like the wings of the Cherubims are stretched out to every humble penitent though thou hast been a great sinner yet if thou art a weeping sinner there 's a golden Scepter of mercy held forth Psal 103.11 Despair locks up the soul in impenitency 3. A conceit
then tell me if there be not enough in it to draw forth tears I know not what name to give it bad enough one calls it the Divels excrement sin is malorum colluvies it is a complication of all evil it is the spirits of mischief distilled 1. Sin dishonours God it denies Gods Omnisciency it derides his Patience it distrusts his Faithfulness sin tramples upon Gods Law slights his Love grieves his Spirit 2. Sin wrongs us 1. Sin shames us Prov. 14.34 Sin is a reproach to any people sin hath made us naked it hath plucked off our Robe and taken our Crown from us it hath spoiled us of our glory nay it hath not only made us naked but impure Ezek. 16.6 I saw thee polluted in thy blood Sin hath not only taken off our cloth of gold but it hath put upon us filthy garments Zach. 3.3 God made us after his likeness Gen. 1.26 but sin hath made us like the Beasts that perish Psal 49. ult We are all become brutish in our affections nor hath sin made us only like the Beasts but like the Divel John 8.44 Sin hath drawn the Divels picture upon mans heart 2. Sin stabs us the sinner like the Jaylor draws a Sword to kill himself * Acts 16.27 he is bereaved of his judgement and like the man in the Gospel possessed with the Divel he cuts himself with stones * Mark 5 5. though he hath such a stone in his heart that he feels it not Every sin is a stroak at the soul tot vitia tot vulnera so many sins so many wounds every blow given to the Tree helps forward the Felling of the Tree Every sin is an hewing and chopping down the soul for hell-fire if then there be all this evil in sin if this forbidden fruit hath such a bitter Core it may make us mourn our hearts should be the Spring and our eyes the Rivers 2. If we would be Mourners let us be Orators Beg a spirit of contrition * Da Domine Deus cordi mee poenitentiam oculis lachrymarum fontem Austin pray to God that he will put us in mourning that he will give us a melting frame of heart let us beg Achsahs blessing Josh 15. Springs of water Josh 15.19 Let us pray that our hearts may be spiritual limbecks dropping tears into Gods bottle Let us pray that we who have the poyson of the Serpent may have the tears of the Dove the Spirit of God is a Spirit of mourning let us pray that God would poure that Spirit of grace on us whereby we may look on him whom we have pierced and mourn for him Zach. 12.10 God must inspirare before we can suspirare he must breath in his Spirit * Velle bonum nisi gratiae adminiculo non possumus Aug. de grat lib. arbit before we can breath out our sorrows the Spirit of God is like the fire in a Still that sends up the dews of grace in the heart and causeth them to drop from the eyes 'T is this blessed Spirit whose gentle breath causeth our spices to smell and our waters to flow and if the spring of mourning be once set open in the heart there can want no joy as tears flow out comfort flows in which leads to the second part of the Text they shall be comforted CHAP. XI Shewing the comforts belonging to Mourners Matth. 5.4 They shall be comforted HAving already presented to your view the dark side of the Text I shall now shew you the light side they shall be comforted Where observe 1. Mourning goes before comfort as the launcing of a wound precedes the cure the Antinomian talks of comfort but cries down mourning for sin he is like a foolish Patient who having a Pill prescribed him licks the sugar but throws away the Pill The Libertine is all for joy and comfort he licks the sugar but throws away the bitter Pill of Repentance if ever we have true comfort we must have it in Gods way and method sorrow for sin ushers in joy Isa 57. I will restore comfort to him and to his Mourners That is the true Sun-shine of joy which comes after a showre of tears we may as well expect a crop without seed as comfort without Gospel-mourning 2. Observe that God keeps his best wine till last first he prescribes mourning for sin and then sets abroach the wine of consolation the Divel doth quite contrary he shews the best first and keeps the worst till last First he shews the wine sparkling in the glass then comes the biting of the serpent Prov. 23.32 Satan sets his dainty dishes before men he presents sin to them coloured with beauty sweetned with pleasure silvered with profit and then afterwards the sad reckoning is brought in He shewed Judas first the silver bait and then struck him with the hook This is the reason why sin hath so many followers because it shews the best first first the golden Crowns and then come the Lyons teeth Rev. 9.7 8. But God shews the worst first first he prescribes a bitter potion and then brings a cordial they shall be comforted 3. Observe Gospel-tears are not lost they are seeds of comfort while the penitent doth poure out tears God poures in joy if thou wouldst be chearful saith Chrysostom be sad * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 126.5 They that sowe in tears shall reap in joy It was the end of Christs anointing and coming into the world that he might comfort them that mourn Isa 61.3 Christ had the oyle of gladness poured on him as Chrysostom saith that he might poure it upon the Mourner well then may the Apostle call it a repentance not to be repented of 2 Cor. 7.10 A mans drunkenness is to be repented of his uncleanness is to be repented of but his repentance is never to be repented of because it is the inlet to joy Blessed are they that mourn for they shall be comforted Here is sweet fruit from a bitter stock Christ caused the earthen Vessels to be filled with water and then turned the water into wine John 2.9 So when the eye that earthen Vessel hath been filled with water brim full then Christ will turn the water of tears into the wine of joy Holy mourning saith Saint Basil * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil is the seed out of which the flower of eternal joy doth grow The Reason why the Mourner shall be comforted is 1. Because Mourning is made on purpose for this end Mourning is not prescribed for it self but in ordine ad aliud that it may lay a train for comfort therefore we sowe in tears that we may reap in joy Holy mourning is a spiritual medicine now a medicine is not prescribed for it self but for health-sake so Gospel-mourning is appointed for this very end to bring forth joy 2. The spiritual Mourner is the fittest person for comfort When the heart is broken for sin now it is fittest for
joy God poures the golden oyle of comfort into broken Vessels the Mourners heart is emptied of pride and God fills the empty with his blessing the Mourners tears have helped to purge out corruption and after purging physick God gives a Julip The Mourner is ready to faint away under the burden of sin and then the bottle of strong water comes seasonably The Lord would have the incestuous person upon his deep humiliation to be comforted lest he should be swallowed up with over much sorrow 2 Cor. 2.7 This is the Mourners priviledge he shall be comforted the Valley of tears brings the soul into a Paradise of joy a sinners joy brings forth sorrow the mourners sorrow brings forth joy John 16.22 Your sorrow shall be turned into joy The Saints have a wet seed-time but a joyful Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be comforted SECT I. Showing the mourners comforts here NOw to illustrate this I shall show you what the comforts are the mourners shall have These comforts are of a divine infusion and they are two-fold either Here or Hereafter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 1. Comforts here 1. COMFORTS HERE They are called the consolations of God Job 15.11 That is Great comforts such as none but God can Give they exceed all other comforts as far as heaven doth earth The root on which these comforts grow is The blessed Spirit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 and comfort is said to be a fruit of the Spirit Gal. 5.22 Christ did purchase peace the Spirit speaks peace Quest How doth the Spirit comfort Answ Either Mediately or Immediately 1. Mediately By helping us to apply the Promises to ourselves and draw water out of those Wells of salvation we lie as dead children at the breast till the Spirit helps us to suck the breast of a Promise and when the Spirit hath taught Faith this Art now comfort flows in O how sweet is the breast-milk of a Promise 2. The Spirit comforts immediatly The Spirit by a more direct act presents God to the soul as reconciled it sheds his love abroad in the heart from whence flows infinite joy Rom. 5.5 The Spirit secretly whispers Pardon for sin and the sight of a Pardon dilates the heart with joy Matth. 9.2 Be of good chear thy sinnes are forgiven thee That I may speak more fully to this point I shall show you the qualifications and excellencies of these comforts which God gives his mourners 1. These comforts are real comforts the Spirit of God cannot witness to that which is untrue There are many in this age do pretend to comfort but their comforts are meere impostures the body may as well swell with wind as with flesh a man may as well be swelled with false as true comforts * Distinguendum est inter Gaudia Veritatis Vanitatis Aug. The comforts of the Saints are certain they have the seal of the Spirit set to them Ephes 1.13 2 Cor. 1.22 A seal is for confirmation when a Deed is sealed it is firme and unquestionable When a Christian hath the seal of the Spirit stamped upon his heart now he is confirmed in the love of God Quest Wherein do these comforts of the Spirit which are unquestionably sure differ from those which are false and pretended Answ Three ways 1. The comforts of Gods Spirit are laid in deep conviction John 16.7 8 and when he that is the Comforter verse 7. is come he shall reprove or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall convince the world of sinne Quest Why doth conviction go before consolation Answ Conviction fits for comfort by conviction the Spirit doth sweetly dispose the heart to these two things 1. To seek after Christ When once the soul is convinced of sin and the hell that follows it now a Saviour is precious When the Spirit hath shot in the arrow of conviction now saith a poor soul where may I meet with Christ In what Ordinance may I come to enjoy Christ saw ye him whom my soul loves All the world for one glimpse of my Saviour 2. The Spirit by conviction makes the heart willing to receive Christ upon his own termes man by nature would article and indent with Christ he would take half Christ he would take him for a Saviour not a Prince he would accept of Christ as he hath an head of gold Cant. 5.11 but not as he hath the government upon his shoulders Isa 9.6 But when God le ts loose the spirit of bondage and convinceth a sinner of his lost undone condition now he is content to have Christ upon any termes When Paul was struck down to the ground by a spirit of conviction he cries out Lord what wilt thou have me to do Acts 9.6 Let God propound what Articles he will the soul will subscribe to them Now when a man is brought to Christs termes to beleeve and obey then he is fit for mercy when the Spirit of God hath been a Spirit of conviction then it becomes a spirit of consolation when the plough of the Law hath gone upon the heart and broken up the fallow ground now God sows the seed of comfort Those who brag of comfort but were never yet convinced nor broken for sin have cause to suspect their comfort to be a delusion of Satan It is like a mad mans joy who fancies himself to be King but it may be said of his laughter it is mad Eccles 2.2 The seed which wanted depth of earth withered Matth. 13. that comfort which wants depth of earth deep humiliation and conviction will soone wither and come to nothing 2. The Spirit of God is a sanctifying before a comforting Spirit as Gods Spirit is called the Comforter so he is called a spirit of grace Zach. 12.10 Grace is the work of the Spirit Comfort is the seal of the Spirit the work of the Spirit goes before the seal the graces of the spirit are compared to water Isa 44.3 and the comforts of the spirit are compared to oyle Isa 61.1 First God pours in the water of the spirit and then comes the oyle of gladnesse The oyle in this sence runs above the water Hereby we shall know whether our comforts are true and genuine Some talk of the comforting spirit who never had the sanctifying Spirit they boast of assurance but never had grace these are spurious joyes these comforts will leave men at death they will end in horror and despair Gods Spirit will never set seal to a Blank First the heart must be an Epistle written with the finger of the Holy Ghost and then it is sealed with the Spirit of Promise 3. The comforts of the Spirit are humbling Lord saith the soul What am I that I should have a smile from heaven and that thou shouldest give me a privy seal of thy love The more water is poured into a Bucket the lower it descends the fuller the ship is laden
mites terrâ tanquam possessione haeriditaria Ambr. The Saints title is best being members of Christ who is Lord of all Adam did not only lose his Title to Heaven when he fell but to the Earth too and till we are incorporated into Christ we do not fully recover our Title I deny not but the wicked have a civil right to the Earth which the Laws of the Land give them but not a sacred right Only the meek Christian hath a Scripture-title to his Land we count that the best title which is held in capite the Saints hold their right to the Earth in capite in their head Christ who is the Prince of the Kings of the Earth Rev. 1.5 In this sense he who hath but a foot of Land inherits more than he who hath a thousand Acres because he hath a better and more judicial right to it 2. The meek Christian is said to inherit the Earth because he inherits the blessing of the Earth the wicked man hath the Earth but not as a fruit of Gods favour he hath it as a Dog hath poysoned bread it doth him more hurt than good a wicked man lives in the Earth as one that lives in an infectious Aire he is infected by his mercies the fat of the Earth will but make him fry and blaze the more in hell so that a wicked man may be said not to have what he hath because he hath not the blessing but the meek Saint enjoys the Earth as a pledge of Gods love the curse and poyson is taken out of the Earth Psal 37.11 The meek shall inherit the Earth and shall delight themselves in the abundance of peace on which words Austin gives this gloss Wicked men saith he may delight themselves in the abundance of Cattle and Riches but the meek man delights himself in the abundance of peace what he hath he doth possess with inward serenity and quietness Caution Caution When it is said the meek shall inherit the Earth not that they shall inherit no more than the Earth they shall inherit Heaven too if they should only inherit the Earth then saith Chrysostom how could it be said Blessed are the meek the meek have the Earth only for their sojourning-house they have Heaven for their mansion-house Psal 149.4 He will beautifie the meek with salvation The meek beautifie Religion and God will beautifie them with salvation salvation is the Port we all desire to sail to 't is the Harvest and Vintage of souls the meek are they which shall reap this Harvest the meek shall wear the embroidered robe of salvation The meek are Lords of the Earth and heirs of salvation Heb. 1.14 7. The mischief of an unmeek spirit 1. There is nothing Motive 7 makes such roome for the Divel to come into the heart and take possession as wrath and anger Ephes 4.26 27. Let not the Sun go down upon your wrath neither give place to the Divel when men let forth passion they let in Satan the wrathful man hath the Divel for his bedfellow 2. Passion doth hinder peace the meek Christian hath sweet quiet and harmony in his soul but Passion puts the soul into a disorder it not only clouds reason but disturbs conscience he doth not possesse himself whom Passion possesseth it is no wonder if they have no peace of conscience who make so little conscience of peace wrathfulnesse grieves the Spirit of God Ephes 4.30 31. and if the Spirit be grieved he will be gone we care not to stay in smoaky houses the Spirit of God loves not to be in that heart which is so full of the vapours and fumes of distempered Passion 8. Another argument to coole the intemperate heat Motive 8 of our curst hearts is to consider that all the injuries and unkind usages we meet with from the world do not fall out by chance but are disposed of by the all-wise God for our good many are like the foolish Curre that snarles at the stone never looking to the hand that threw it or like the Horse who being spurred by the rider bites the snafflle did we look higher than instruments our hearts would grow meek and calm David looked beyond Shimei's rage 2 Sam. 16.11 Let him curse for the Lord hath bidden him What wisdome were it for Christians to see the hand of God in all the barbarismes and incivilities of men Job eyed God in his affliction and that meekned his spirit The Lord hath taken away blessed be the name of the Lord Job 1.21 He doth not say the Caldeans have taken away but the Lord hath taken away what made Christ so meek in his sufferings he did not look at Judas or Pilate but at his father John 18.11 The Cup which my Father hath given me when wicked men do revile and injure us they are but Gods Executioners who is angry with the executioner And as God hath an hand in all the affronts and discurtesies we receive from men for they do but hand them over to us so God will do us good by all if we belong to him 1 Sam 16.12 it may be saith David that the Lord will look upon mine affliction and will requite me good for his cursing usually when the Lord intends us some signal mercy he fits us for it by some eminent trial as Moses his hand was first leprous before it wrought salvation Exod 4 6. so God may let his people be belepered with the cursings and revilings of men before he showre down some blessing upon them It may be the Lord will requite me good for his cursing this day Motive 9 9. Want of meeknesse evidenceth want of grace true grace enflames love and moderates anger grace is like the file which smoths the rough iron it files off the ruggednesse of a mans spirit grace saith to the heart as Christ did to the angry Sea Mark 4.39 Peace be still So where there is grace in the heart it stills the raging of passion and makes a calm He who is in a perpetual phrensie letting loose the reines to wrath and malice never yet felt the sweet efficacy of grace â—t is one of the sins of the Heathen Implacable Rom. 1.31 a revengeful cankred heart is not only heathenish but divellish Jam. 3. 14 15. If ye have bitter envying and strife in your hearts this wisdom descendeth not from above but is devillish The old Serpent spits forth the poyson of malice and revenge Motive 10 10. If all that hath been said will not serve to master this bedlam-humour of wrath and anger let me tell you you are the persons whom God speaks of who hate to be reformed you are rebels against the Word read and tremble Isa 30.8.9 Now go write it before them in a table and note it in a book that it may be for the time to come for ever and ever that this is a rebellious people children that will not hear the Law of the Lord. If nothing yet will charm down the wrathful
The bitter herbs of repentance he that tasts the gall and vineger in sin hungers after the body and blood of the Lord. 2. Affliction God oft gives us this sawce to sharpen our hunger after Grace Reuben found Mandrakes in the field Gen. 30.14 The Mandrakes are an Herb of a very strong savour * Herba magni odoris stomacho laboraâ—tibus tribuit medelam and among other vertues they have they are chiefly medicinable for those who have weak and bad stomacks Afflictions may be compared to these Mandrakes which do sharpen mens desires after that spiritual food which in time of prosperity they began to loath and nauseate penury is the sawce which cures the surfeit of plenty In sicknesse people hunger more after righteousness than in health The full stomach loaths the honey-comb Christians when ful-fed despise the rich cordials of the Gospel I wish we do not slight those truths now which would taste sweet in a prison how precious was a leaf of the Bible in Queen Maries dayes The wise God sees it good sometimes to give us the sharp sawce of affliction to make us feed more hungrily upon the bread of life And so much for the first part of the text Blessed are they that hunger MATTH 5.6 For they shall be filled CHAP. XV. Shewing that the spiritual hunger shall be satisfied 2. The Promise annexed I Proceed now to the second part of the text a Promise annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be filled A Christians fighting with sin is not like one that beats the aire 1 Cor. 9.26 and his hungring after righteousnesse is not like one that sucks in only ayre Blessed are they that hunger for they shall be filled Doctr. Doctr. Those that hunger after righteousnesse shall be filled God never bids us seek him in vain * Isa 45.19 here is an hony-comb dropping into the mouths of the hungry they shall be filled Luke 1.53 He hath filled the hungry with good things Psal 109.7 He satisfieth the longing soul God will not let us lose our longing here is the excellency of righteousnesse above all things a man may hunger after the world and not be filled the world is fading not filling Cast three Worlds into the heart yet the heart is not full but righteousness is a filling thing nay it so fills as it satisfies a man may be filled and not satisfied a sinner may take his fill of sin but that is a sad filling it is far from satisfaction Prov. 14 14. The back-slider in heart shall be filled with his own wayes he shall have his belly full of sin he shall have enough of it but this is not a filling to satisfaction this is such a filling as the damned in hell have they shall be full of the fury of the Lord But he that hungers after righteousness shall be satisfyingly filled Jerem. 31.14 My people shall be satisfied with goodness Psal 63.3 My soul shall be satisfied as with marrow Joseph first opened the mouth of the Sacks and then filled them with corn and put money in them Gen. 42.25 So God first opens the mouth of the soul with desire and then fills it with good things Psal 81.10 For the illustration of this consider these three things 1. That God can fill the hungry soul 2. Why he fills the hungry soul 3. How he fills the hungry soul 1. That God can fill the hungry soul he is called a fountain Psal 36.9 With thee is the fountain of life The Cistern may be empty and cannot fill us Creatures are oft broken Cisterns Jer. 2.13 But the fountain is filling God is a Fountain if we bring the Vessels of our desires to this Fountain he is able to fill them the fulness in God is 1. An infinite fulness though he fill us and the Angels which have larger capacities to receive yet he hath never the less himself as the Sun though it shines hath never the less light Luke 8.46 I perceive that vertue is gone out of me Though God lets vertue go out of him yet he hath never the less the fulness of the creature is limited it ariseth just to such a degree and proportion but Gods fulness is infinite as it hath its Resplendency so its Redundancy it knows neither bounds nor bottom 2. It is a constant fulness The fulness of the creature is a mutable fulness it ebbs and changeth I could saith one have helped you but now my Estate is low the blossoms of the Fig-tree are soon blown off creatures cannot do that for us which once they could but God is a constant fulness Psal 102.27 Thou art the same God can never be exhausted his fulness is over-flowing and ever-flowing then surely it is good to draw nigh to God Psal 73.28 it is good bringing our Vessels to this spring-head 't is a never-failing goodness 2. Why God doth fill the hungry soul The Reasons are 1. God will fill the hungry soul out of his tender compassion he knows else the Spirit would fail before him and the soul which he hath made Isa 57.16 If the hungry man be not satisfied with food he dyes God hath more bowels than to suffer an hungry soul to be famished when the Multitude had nothing to eat Christ was moved with compassion and he wrought a miracle for their supply Matth. 15.32 Much more will he compassionate such as hunger and thirst after righteousness When a poor sinner sees himself almost starved in his sins as the Prodigal among his husks and begins to hunger after Christ saying There is bread enough in my Fathers house God will then out of his infinite compassions bring forth the fatted Calf and refresh this soul with the delicacies and provisions of the Gospel oh the melting of Gods bowels to an hungry sinner Hosea 11.8 My heart is turned within me my repentings are kindled We cannot see a poor creature at the door ready to perish with hunger but our bowels begin to relent and we afford them some relief and will the Father of mercies let a poor soul that hungers after the blessings of the Gospel go away without an Alms of free-grace no he will not he cannot let the hungry sinner think thus Though I am full of wants yet my God is full of bowels 2. God will fill the hungry that he may fulfill his Word Psal 107.9 Jer. 41.14 Luke 6.21 Blessed are ye that hunger now for ye shall be filled Isa 44.3 I will poure water upon him that is thirsty I will poure my Spirit upon thy seed c. Hath the Lord spoken and shall it not come to pass promises are obligatory if God hath passed a promise he cannot go back Thou that hungerest after righteousness hast God engaged for thee he hath to speak with Reverence pawned his truth for thee As his compassions fail not Lam. 3.22 so he will not suffer his faithfulness to fail Psal 89.33 If the hungry soul should not be filled the
approaching and gives not warning Ezek. 3 20. 5. Such as poyson souls with Error how dangerous is the leprosie of the head a Frenzy is worse than a Fever what shall we say to such Ministers as give poyson to their people in a golden cup are not these unmerciful others there are unworthy the name of Ministers itineraries the Divels journey men who ride up and down and with Satan compasse the earth to devour souls it would pity ones heart to see poor unstable creatures misled by rude and illiterate men who diet the people with blasphemy and non-sence and make them fitter for Bed-lam than the New Jerusalem all these are unmerciful to souls Let me beseech all that fear God to shew soul-mercy Strengthen the weak reduce the wandring raise up them that are fallen James 5.20 He which converteth the sinner from the error of his way shall save a soul from death SECT 2. Shewing that Christians must be tender of one anothers names 2. WE must be merciful to the names of others A good name is one of the greatest blessings upon earth no chaine of Pearl doth so adorn as this it being so we ought to be very tender of names They are to be accounted in an high degree unmerciful who make no conscience of taking away the good names of their brethren Their throats are open Sepulchres to bury the fame and renown of men Rom. 3.13 'T is a great cruelty to murder a man in his name Cant. 5.7 The keepers of the wall took away my vaile from me some Expositors interpret it of her honour and fame which did cover her as a beautiful vail The ground of this unmercifulnesse to names is 1. Pride Pride is such a thing as cannot endure to be out-shined it loves not to see it self exceeded in parts and eminency therefore will behead another in his good name that he may appear something lower The proud man will be pulling down of others in their reputation and so by their Eclipse he thinks he shall shine the brighter the breath of a proud man causeth a blast or mildew upon fame 2. Envy 1 Pet. 2.1 An envious man maligns the dignity of another therefore seeks to mischief him in his name Religion teacheth us to rejoyce in the esteem and same of others Rom. 1.8 I thank my God for you all that your faith is spoken of throughout the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is divulged with fame A good report is a credit to Religion Heb. 11.4 If persons professing godliness have not a good name Religion will have no very good name but envy consulting with the Divel lays a Train and fetches fire from hell to blow up the good name of another Quest How many wayes may we be unmerciful to the names of others Quest Answ Divers ways 1. By misreporting them a sin Answ 1 forbidden Exod. 23.1 Thou shalt not raise a false report Eminency is commonly blasted by flander Psal 64.3 Their tongues are as arrows shot out The tongue of a slanderer shoots out words to wound the fame of another and make it bleed to death The Saints of God in all Ages have met with unmerciful men who have fathered things upon them that they have not been guilty of Surius the Jesuite reported of Luther that he learned his Divinity of the Divel and that he dyed drunk but Melancthon who wrote his life affirms that he dyed in a most pious holy manner and made a most excellent prayer before his death It was Davids complaint Psal 35.11 They laid to my charge things which I knew not The Greek word for Divel signifies slanderer 1 Tim. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not slanderers in the Greek it is not Divels Some think it is no great matter to defame and traduce another but know this is to act the part of a Devil O how many unmerciful men are there who indeed go for Christians but play the Divel in venting their lyes and calumnies wicked men in Scripture are called Dogs Psal 22.16 Slanderers are not like those Dogs which licked Lazarus his soars to heal them but like the Dogs which are Jezebel they rend and tear the precious names of men Valentinian the Emperour did decree Capitali sententiae subjugandum that he who was openly convicted of this crime of slander should dye for it And Pope Gregory did decree that such a person should be excommunicate and not have the Communion given him I think it was a just Decree Answ 2 2. We are unmerciful to the names of others when we receive a slander and then report what we hear Lev. 19.16 Thou shalt not go up and down as a Tale-bearer among thy people A good man doth not evil to his Neighbour nor taketh up a reproach against his Neighbour Psal 15.3 We must not only not raise a false report but not take it up To divulge a report before we speak with the party and know the truth of it is unmercifulness and cannot acquit itself of sin The same word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise a slander signifies to receive it Exod. 23.1 The receiver is even as bad as the Thief it is well if none of us have in this sense received stollen goods when others have stollen away the good names of their Brethren have not we received these stollen goods there would not be so many to broach false rumors but that they see this liquor pleaseth other mens tast Answ 3 3. We deal unmercifully with the names of others when we diminish from their just worth and dignity when we make more of their infirmities and less of their vertues Jam. 4.11 Speak not evil one of another I have read a story of one Idor an Abbot that he was never heard to speak evil of any man Saint Austin could not endure that any should eclipse and lessen the fame of others therefore wrote those two Verses upon his Table Quisquis amat dictis absentum rodere famam Hanc mensam vetitam noverit esse sibi Whosoever loves anothers name to blast This Table is not for him let him fast Wicked men are still paring off the credit of their Neighbours and they make thick parings they pare off all that is good nothing is left but the Kore something that may tend to their disparagement Unmerciful men know how to boile a Quart to a Pint they have a Divellish Art so to extenuate and lessen the merit of others that it is even boiled away to nothing Some though they have not the power of Creation yet they have the power of Annihilation They can sooner annihilate the good which is in others than imitate it 4. We are unmerciful to the names of others when we know them to be calumniated yet do not vindicate Answ 4 them A man may sometimes as well wrong another by silence as slander he who is merciful to his brother is an Advocate to plead in his behalf when he is injuriously traduced
high-way to heaven yet he that keeps this road will go weeping thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider the poor behold their tears their sighs their dying groans look upon the deep furrows made in their faces and consider if there be not reason why you should scatter your seed of mercy in these furrows Pro pallio vestem laceram pro pulvinari lapidem the poor man feeds upon sorrow he drinks tears Psal 80.50 like Jacob in a windy night he hath the clouds for his canopy and a stone for his pillow Nay farther consider that oftentimes poverty becomes not only a crosse but a snare it exposeth to much evil which made Agur pray Give me not poverty Prov. 3.8 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want puts men upon indirect courses The poor will venture their souls for money which is like throwing Diamonds at Payrtrees If the rich would wisely consider this their Alms might prevent much sin 3. Consider why the wise God hath suffered an inequality in the world it is for this very reason because he would have mercy exercised If all were rich there were no need of Alms nor could the merciful man have been be so well known If he that travelled to Jericho had not been wounded and left half dead the good Samaritan who poured oyle and wine into his wounds had not been known Hectora quis nosset foelix si Troja fuisset 4. Consider how quickly the ballance of Providence may turn we our selves may be brought to poverty and then it will be no small comfort to us that we relieved others while we were in a capacity to do it Eccles 11.2 Give a portion to seven and also to eight for thou knowest not what evil shall be upon the earth We cannot promise our selves always Halcyon dayes God knows how soon any of us may change our pasture the Cup which now runs over with wine may be filled with the waters of Marah Ruth 1.21 I went out full and the Lord hath brought me home again empty How many have we seen like Bajazet and Bellizarius invested with great Lordships and possessions who have on a sudden brought their Mannor to a morsel Irus erit subito qui modo Croesus erat So that it is wisdom in this sence to consider the wants of others Remember how soon the scene may alter we may be put in the poors dresse and if adversity come it will be no trouble of mind to us to think that while we had an estate we did lay it out upon Christs indigent members this is the first thing in mercifulnesse a judicious consideration 2. A tender commiseration Isa 58.10 If thou draw out thy soul to the hungry Bounty begins in pity the Hebrew word for Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies bowels Christ first had compassion on the multitude then he wrought a miracle to feed them Matth. 15.32 * Quis ignorat ex â—a appellatione esse misericordiam quod miserum câ—r faciat coâ—dolentâ—s aliâ—no malo Aug. Tom. 1. l. 1. Charity which wants compassion is bruitish The bruit creatures can relieve us many wayes but cannot pity us 'T is a kind of cruelty saith Quintilian to feed one in want and not to sympathize with him True Religion begets tendernesse as it melts the heart in tears of contrition towards God so in bowels of compassion towards others * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Isa 11.16 My bowels shall sound as an harp Let me allude when our bowels of pity sound then our alms make sweet musick in the eares of God 3. Mercifulnesse consists in a liberal contribution Deut. 15.8 If there be a poor man within thy gates thou shalt open thy hand wide unto him The Hebrew word to disperse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 112.9 signifies a largness of bounty * Non habet hic locum sordida tenacitas Muscul it must be like water that over-flows the banks Non tenuiter erogandunt pauxillum aliquid If God hath enriched men with estates and made his candle as Job saith to shine upon their tabernacle they must not incircle and â—ngrosse all to themselves but be as the Moon which having received its light from the Sun lets it shine to the world The Ancients as Basil and Lorinus observe made oyle to be the embleme of charity * Olcum charitatis symbolum the golden oyle of mercy must like Aarons oyle run down upon the poor which are the lower skirts of the garment this liberal disbursement to the wants and necessities of others God commands Grace compels Reason 1 1. God commands there is an express Statute-Law Lev. 25.35 If thy brother be waxen poor and fallen in decay with thee then thou shalt relieve him The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt strengthen him put under him a silver Crutch when he is falling 'T is worth our observation what great care God took of the poor besides what was given them privately God made many Laws for the publick and visible relief of the poor Exod. 23.11 The seventh year thou shalt let the Land rest and lie still that the poor of thy people may eat Gods intention in this Law was that the poor should be liberally provided for they might freely eat of any thing which did grow of itself this seventh year * Ordinabatur ad commodum pauperum Cornel. a lap whether of Herbs Vines or Olive-trees If it be asked how the poor could live only on these fruits there being as it is probable no corn growing then for answer Cajetan is of opinion they lived by selling these fruits and so converting them into money lived upon the price of the fruits There is another Law made Lev. 19.9 And when ye reap the Harvest of your Land thou shalt not wholly reap the corners of thy Field neither shalt thou gather the gleanings of thy Harvest See how God indulged the poor some corners of the Field were for the poors sake to be left uncut and when the Owners did reap they must not go too near the Earth with their Sickle the Vulgar Latine reads it non tondebis usque ad solum thou shalt not shear to the very ground Something like an after-crop must be left the shorter ears of corn and such as did lie bending to the ground were to be reserved for the poor saith Tostatus And God made another Law in favour of the poor Deutr. 14.28 At the end of three years thou shalt bring forth the tythe of thy increase the same year and thou shalt lay it up in thy gates and the Levite and the fatherless and the widow which are within thy gates shall come and shall eat and be satisfied The Hebrews write that every third year besides the first tythe given to Levi which was called the perpetual tythe Num. 18.21 the Jews did set apart another tythe of their increase for the use of the Widows and Orphans and that was called the tythe of
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
inutile pondus An unuseful person serves for nothing but to cumber the ground and because he is barren in figs he shall be fruitful in curses Hebr. 6.8 Arg. 2 2. By this we resemble God who is a God of mercy he is said to delight in mercy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mac. Micah 7.18 His mercies are over all his works Psal 145.9 He requites good for evil like the clouds which receive ill vapours from us but return them to us again in sweet showres There is not a creature lives but tastes of the mercies of God every Bird saith Ambrose doth in its kind sing Hymns of praise to God for his bounty but Men and Angels do in a more particular manner taste the cream and quintessence of Gods mercies 1. What temporal mercies have you received every time you draw your breath you suck in mercy every bit of bread you eat the hand of mercy carves it to you you never drink but in a golden Cup of mercy 2. What spiritual mercies hath God enriched some of you with pardoning adopting saving mercy The Picture of Gods mercy can never be drawn to the full you cannot take the breadth of his mercy for it is infinite nor the heighth of it for it reacheth above the clouds nor the length of it for it is from everlasting to everlasting Psal 103.17 The works of mercy are the glory of the God-head Moses prays Lord shew me thy glory Exod. 33.18 Saith God I will make all my goodness to pass before thee Ver. 19. God doth account himself most glorious in the shining Robes of his mercy now by works of mercy we resemble the God of mercy we are bid to draw our Lines according to this Copy Luke 6.36 Be you merciful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your Father also is merciful 3. Alms are a Sacrifice Hebr. 13.16 To do good Arg. 3 and to communicate forget not for with such Sacrifices God is well-pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you are distributing to the poor 't is as if you were praying as if you were worshipping God There are two sorts of Sacrifices Expiatory the Sacrifice of Christs blood and Gratulatory the Sacrifice of Alms. This saith holy Greenham is more acceptable to God than any other Sacrifice Acts 10.4 The Angel said to Cornelius thy Alms are come up for a memorial before God The backs of the poor are the Altar on which this Sacrifice is to be offered 4. We our selves live upon Alms other creatures do Arg. 4 liberally contribute to our necessities the Sun hath not its light for it self but for us it doth enrich us with its golden beams the Earth brings us a fruitful crop and to shew how joyful a mother she is in bringing forth the Psalmist saith the Vallies are covered with corn they shout for joy they also sing Psal 65.13 One creature gives us wool another oyle another silk we are fain to go a begging to the Creation Shall every creature be for the good of man and man only be for himself how absurd and irrational is this Arg. 5 5. We are to extend our liberality by vertue of a membership Isa 58.7 That thou hide not thy self from thy own flesh The poor are ex eodem luto they are fellow-members of the same body * Pars est propter totum The members do by a Law of equity and sympathy contribute one to another the eye conveys light to the body the heart blood the head spirits that is a dead member in the body which doth not communicate to the rest Thus it is in the body Politick let no man think it is too far below him to mind the wants and necessities of others it is pity but that hand should be cut off which disdains to pluck a thorn out of the foot It is spoken in the honour of that Renowned Princess the Emperess of Theodosius the great that she did her self visit the sick and prepare relief for them with her own Imperial hands Arg. 6 6. We are not Lords of an Estate but Stewards and how soon may we hear that Word Redde rationem Give an account of thy Stewardship for thou mayst be no longer Steward Luke 16.2 An Estate is a Talent to trade with it is as dangerous to hide our Talent * Defosso auro incubare dicitur qui pecuni am iâ—utilem detinet Grotius as to spend it Matth. 25.25 30. If the covetous man keep his gold too long it will begin to rust and the â—ust of it will witness against him Jam. 5.3 Arg. 7 7. The Examples of others who have been Renowned for acts of mercy and munificence 1. Our Lord Christ a great Example of charity he was not more full of merit than bounty Trajan the Emperour did rend off a piece of his own Robe to wrap his souldiers wounds Christ did more he rent his flesh he made a medicine of his body and blood to heal us Isa 53.5 by his stripes ye are healed Here was a pattern of charity without a parallel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Myssen 2. The Jews are noted in this kind 't is a Rabbinical observation that those who live devoutly among the Jews distribute a tenth part of their estate among the poor and they give so freely saith Philo the Jew as if by giving they hoped to receive some great gratuity Now if the Jews are so devoted to works of mercy who live without Priest without Temple without Messiah shall not we much more who professe our faith in the blessed Messiah 3. Let me tell you of Heathens I have read of Titus Vespasian he was so inured to works of mercy that remembring he had given nothing that day cried out diem perdidi I have lost a day 'T is reported of some of the Turks that they have servants whom they employ on purpose to enquire what poor they have and they send relief to them And the Turks have a saying in their Alcoran that if men knew what a blessed thing it were to distribute Alms rather than spare they would give some of their own flesh to relieve the poor And shall not a Christians Creed be better than a Turks Alcoran Let all this perswade to works of mercy Regia crede mihi res est succurrere lapsis When poor indigent creatures like Moses are laid in the arke of bulrushes weeping and ready to sink in the waters of affliction be as temporal Saviours to them and draw them out of the waters with a golden cord Let the brests of your mercy nurse the poor be like the trees of the Sanctuary * Ezek. 47.12 both for food and medicine †when distress'd and even starved souls are fainting let your costly ingredients revive and fetch spirits in them Let others see the coats and garments which you have made for the poor Acts 9.39 Arg. 8 8. The sin of unmercifulnesse 1. The unmercifull man is an unthankful man and what can
did predestinate to be conformed to the image of his Son God predestinates us to Christs image which image consists in righteousnesse and true holinesse Ephes 4.24 So that till thou art holy thou canst not shew any signe of election upon thee but rather the Divels brand-mark 5. Purity is the end of our redemption if we could have gone to heaven in our sins Christ needed not have died Why did he shed his blood but to redeem us from a vain conversation 1 Pet. 1.18 19. and Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Christ shed his blood to wash off our filth the Crosse was both an Altar and a Lavor Jesus Christ died not only to save us from wrath 1 Thes 1. ult but to save us from sin Matth. 1.21 Out of his sides came water which signifies our cleansing as well as blood which signifies our justifying 1 John 5.6 The truth is it were to make the body of Christ monstrous if the head should be pure and not the members 2. Reasons for heart-purity 2. Why Purity must be chiefly in the heart 1. Because if the heart be not pure we differ nothing from a Pharisaical Purity the Pharisees holinesse did consist chiefly in externals their 's was an outside Purity they never minded the inside of the heart Matth. 23.25 Wo unto you Scribes and Pharisees Hypocrites for ye make cleane the outside of the cup and of the platter but within ye are full of extortion and verse 27. Ye are like unto whited Sepulchres which indeed appear beautiful outward but are within full of dead mens bones The Pharisees were good only in superficie they were not Albi but dealbati whited over not white they were like a rotten post laid in Vermilion colour like a fair Chimny-piece guilded without but within nothing but Soot O such Hypocrites Salvian complains of who had Christ in their mouths but to no purpose we must go farther be pure in heart like the Kings daughter all glorious within Psal 45.13 Else ours is but a pharisaical purity and Christ faith Matth. 5.20 Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven 2. The heart must especially be kept pure because the heart is the chief seat or place of Gods residence God dwells in the heart he takes up the heart for his own lodgings Isa 57.15 Ephes 3.17 therefore it must be pure and holy A Kings Palace must be kept from defilement especially his Presence-chamber The heart is Gods Presence-chamber How holy ought that to be If the body be the Temple of the holy Ghost †* 1 Cor. 6.19 the heart is the Sanctum Sanctorum Oh take heed of defiling the room where God is to come let that room be washed with holy tears 3. The heart must especially be pure because it is the heart sanctifies all we do if the heart be holy all is holy our affections holy our duties holy The Altar sanctified the gift * Mat. 23.19 the heart is the Altar that sanctifies the offering The Romans kept their springs from being poysoned the heart is the spring of all our actions let us keep this spring from poyson be pure in heart SECT 1. Shewing the true beauty of the soul 1. SEE here what is the beauty that sets off a soul in Use 1 Gods eye viz. Purity of heart Inform. Thou who art never so beautiful art but a spiritual Leper till thou art pure Branch 1 in heart God is in love with the pure heart for he sees his own picture drawn there Holinesse is a beam of God it is the Angels glory They are pure virgin-spirits take away purity from an Angel and he is no more an Angel but a Divel thou who art pure in heart hast the Angels glory shining in thee thou hast the Embroydery and Workmanship of the Holy Ghost upon thee The pure heart is Gods Paradise where he delights to walk 't is his lesser heaven the Dove delights in the purest Aire the Holy Ghost who descended in the likeness of a Dove delights in the purest soul God saith of the pure in heart as of Sihon Psal 132.14 This is my rest for ever here will I dwell God loves the fairest complexion the pure in heart is Christs Bride decked and bespangled with the jewels of holiness Cant. 4.9 Thou hast ravished my heart with one of thine eyes Thine eyes that is thy graces these as a Chain of Pearl have drawn mine heart to thee of all hearts God loves the pure heart best Thou who dressest thy self by the glass of the Word and adornest the hidden man of thy heart * 1 Pet. 3.4 art most precious in Gods eyes though thou mayst be blear-eyed as Leah lame as Barzillai yet being pure in heart thou art the mirrour of beauty and mayst say Yet shall I be glorious in the eyes of the Lord Isa 49.5 How may this raise the esteem of purity this is a beauty that never fades and which makes God himself fall in love with us SECT 2. That Christians must not rest in out-side purity Branch 2 2. IF we must be pure in heart then we must not rest in outward purity civility is not sufficient a Swine may be washed yet a Swine still civility doth but wash a man grace changeth him civility like a Star may shine in the eyes of the world but it differs as much from purity as the Chrystal from the Diamond civility is but strewing flowers on a dead corps a man may be wonderfully Moralized yet but a tame Divel how many have made civility their saviour Morality may as well damn as Vice a Vessel may be sunk with gold as well as with dung Observe two things 1. The civil person though he will not commit gross sins yet he is not sensible of heart-sins he discerns not the Law in his members Rom. 7.23 He is not troubled for unbelief hardness of heart vanity of thoughts he abhors Jayle-sins not Gospel-sins 2. The civil person hath an aking tooth at Religion his heart riseth against holiness the Snake is of a fine colour but hath a deadly sting The civil man is fair to look to but hath a secret antipathy against the ways of God he hates grace as much as vice zeal is as odious to him as uncleanness so that civility is not to be rested in The heart must be pure God would have Aaron wash the inwards of the Sacrifice Lev. 9. Civility doth but wash the out-side the inwards must be washed Blessed are the pure in heart SECT 3. Shewing the signs of an impure heart LET us put our selves upon the Trial Trial. whether we are Use 2 pure-hearted or no. Here I shall do two things to shew the signs of 1. An impure heart 2. A pure heart 1. An ignorant heart is an impure
of Ages 2. Unbelief hardens the heart these two sins are linked together Mark 16.14 He upbraided them with their unbelief and hardness of heart Unbelief breeds the stone of the heart he that believes not Gods threatnings will never fear him he that believes not Gods promises will never love him What is said of the Leviathan is true of the unbeliever Job 41.24 His heart is as firm as a stone Unbelief first pollutes the heart and then hardens it 3. Unbelief breeds hypocrisie Atheists believe not that God is a jealous God and will call them to account therefore it is they put on a Mask of Religion and are Saints in jest that they may play the Divel in earnest 2 Tim. 3.4 5. They pretend God but Self is the Idol they worship like Batge-men they look one way and row another The unbeliever is the greatest hypocrite 4. Unbelief causeth the fear of men degeneres animos timor arguit fear is a debasing thing it doth unman a man it makes him afraid to be good the fearful man studies rather compliance than conscience Prov. 29.25 The fear of man bringeth a snare What made Abraham equivocate David feign himself mad Peter deny Christ Was it not their fear And whence doth fear spring but from unbelief therefore the Scripture joyns them together Revel 21.8 The fearful and unbelieving 5. Unbelief is the root of Apostasie Hebr. 3.12 An evil heart of unbelief in departing from the living God What is the reason those who seemed once zealous now despise prophesying and leave off prayer in their Families is it not their unbelief they believe not that God is and that be is a rewarder of them that seek him Hebr. 11.6 Infidelity is the cause of Apostasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leads to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if infidelity be the breeder and fomenter of so much sin then the unbelieving heart must needs be an impure heart 5. A covetous heart is an impure heart the Earth is the most impure Element the purity of the heart lies in the spirituality of it and what more opposite to spiritualness than earthiness Covetousness is the root of all evil 1. Tim. 6.10 Quid non mortalia pectora cogit Hor. Auri sacra fames 1. Covetousness is the root of discontent Why do any repine at their condition but because they think they have not enough The Greek word for covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immoderate desire of getting covetousness is a dry dropsie and because the thirst is not satisfied therefore the heart frets through discontent and impatiency 2. Covetousness is the root of Theft Achans covetous humour made him steal that wedge of gold which served to cleave asunder his soul from God Joshuah 7.21 3. Covetousness is the root of Treason it made Judas betray Christ Matth. 26.15 What will ye give me and I will deliver him unto you Absaloms covetousness made him attempt to pluck the Crown from his fathers head He that is a Demas will soon prove a Judas 2 Tim. 3.2 Men shall be covetous and it follows in the next Verse Traytors Where covetousness is in the Premises Treason will be in the Conclusion 4. Covetousness is the root of Murder Why did Ahab stone Naboth to death but to possess the Vineyard 1 Kings 21.13 Covetousness hath made many swim to the Crown in blood and can the heart be pure when the hands are full of blood 5. Covetousness is the root of Perjury 2 Tim. 3.2 3. Men shall be covetous and it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truce-breakers For love of money men will take a false Oath and break a just Oath He that lives a Midas will dye a Perjurer 6. Covetousness is the root of Necromancy Why do persons indent with the Divel but for money they study the black Art for yellow gold Alexander the sixth pawn'd his soul to the Divel for a Popedome 7. It is the root of Fraud and Cozenage in dealings Such as would be over-rich will over-reach it is the covetous hand holds false weights * Amos 8.5 8. Covetousness is the root of bribery and injustice it makes the Courts of Judicature Magna Latrocinia Places of Robbery as Austin speaks at Athens Causes were bought and sold for money 9. It is the cause of uncleanness The Scripture mentions the hire of a whore Deut. 23.18 For money both conscience and chastity are set to sale 10. Covetousness is the root of Idolatry Col. 3.5 Covetousness which is Idolatry The covetous person bowes down to the image of gold His money is his god for he puts his trust in it Money is his Creator when he hath abundance of wealth then he thinks he is made it is his Redeemer if he be in any strait or trouble he flies to his money and that must redeem him it is his Comforter when he is sad he tells over his money and with this golden Harp he drives away the evil Spirit when you see a covetous man you may say There goes an Idolater 11. Covetousness is the cause of unprofitableness under the means In the Parable the Thorns choaked the seed Matth. 13.7 This is the reason the Word preached doth no more good the seed oft falls among Thorns thousands of Sermons lie buried in earthly hearts 12. Covetousness is the root of penuriousness and baseness it hinders hospitality * Avarus nemini bonus Sen. a covetous man hath a withered hand he cannot reach it out to cloath or feed such as are in want The covetous person is so sordid that if his Estate may flourish he is content to let his name lie dead and buried What a cursed sin is avarice and can he be pure in heart that hath such a root of bitterness growing in him we may as well say the wine is pure which runs dregs or the body is pure which is full of plague-spots 6. Those hearts are impure who are haters of purity Micah 3.2 who hate the good Prov. 1.29 they hated knowledge Some things in nature have an antipathy the Serpent will not come near the boughs of the wild Ash There is an antipathy in a carnal heart against holiness and when hatred is boyled up to malice it is dangerous Thus Julian did maliciously oppose holinesse and made war against the Persians and receiving a mortal wound through his armour he threw up an handful of his blood into the aire in indignation saying Vicisti Galilee Thou Galilean hast thou overcome me 7. He that derides Purity hath an impure heart Luke 16.14 2 Pet. 3.3 There shall come in the last dayes scoffers There are some that make a jeere of Religion These are say they your holy brethren it is a signe of an Ishmael spirit to scoff at holinesse are we not commanded to be perfect as God is Matth. 5. ult One would wonder that those who dare open their mouths in derision against holinesse the earth doth not open her mouth to swallow them
up as it did Korah and Dathan These are Divels covered over with flesh they have damnation written on their foreheads Lucian who in the time of the Emperor Trajan had professed Religion afterwards became so profane as to make a mock at the Christians and by his jeeres and taunts went about to rend Religion at last he himself was rent asunder and devoured by dogs When the scab of the Leper did appear he was to be shut out of the Camp Levit. 13.9 Those who flout at Religion if God give them not repentance are sure to be shut out of the Camp of heaven SECT 4. Shewing the signes of a pure heart Signs of a pure heart I Shall next shew you the signs of a pure heart 1. A sincere heart is a pure heart Psal 32.2 In whose spirit there is no guile There are four Characters of a sincere-hearted Christian 1. A sincere heart serves God with the whole heart First He serves God with the heart The Hypocrite doth but make a shew of obedience Jer. 12.2 Thou art near in their mouth and far from their reins there may be a fair complexion when the Lungs and Vitals are rotten The Hypocrite is fair to look on he hath a devout eye but a hollow heart but he who is sincere his inside is his best side In the Law God would have the inwards offered up Levit. 4.11 A good Christian gives God the inwards when he prays his heart prays 1 Sam. 1.13 Hannah prayed in her heart In his Thanksgivings the heart is the chief instrument of praise Psal 111.1 Then is the sweetest musick when we make melody in our hearts to the Lord Col. 3.16 Secondly The sincere Christian serves God with the whole heart Psal 119.2 Hypocrites have a double heart Psal 12.2 An heart for God and an heart for sin Hos 10.2 Their heart is divided God loves a broken heart but not a divided heart an upright heart is a whole heart the full straine and torrent of the affections runs out after God a sincere heart follows God fully Num. 14.24 2. A sincere heart is willing to come under a trial Psal 139.23 Search me O God and try me That mettal is to be suspected which men are afraid to bring to the Touch-stone a sound heart likes the Touch-stone of the Word he is for a searching Ministry Hypocrites are veritatis lucifugae * Tertul. they flie from that light which would discover sin they hate that Physick of the Word which meeting with their ill humours begins to make them sick and trouble their conscience A gracious soul loves that preaching best which makes an Heart-Anatomy 3ly A sincere heart dares not act in the least against his conscience he is the most magnanimous yet the most pusillanimous he is bold in suffering Prov. 28.1 but fearful of sin Gen. 39.9 He dares not get an estate by sinful shifts or rise upon the ruines of another Jacob got his fathers blessing by fraud but that is not the way to get Gods blessing Fourthly a sincere heart is a suspitious heart The Hypocrite suspects others and hath charitable thoughts of himself the sincere Christian hath charitable thoughts of others and suspects himself he calls himself often to account O my soul hast thou any Evidences for Heaven are they not to seek when they should be to shew Is there no flaw in thy Evidences thou mayest mistake common grace for saving Weeds in the Corn-fields look like flowres The foolish Virgins Lamps looked as if they had oyle in them O my soul is it not so with thee The sincere soul being ever jealous playes the Critick upon himself and doth so traverse things in the Court of conscience as if he were presently to be cited to Gods Bar. This is to be pure in heart 2. A pure heart breaths after purity If God should stretch out the golden Scepter and say to him Ask and it shall be given thee to half the Kingdom he would say Lord a pure heart let my heart have this inscription Holiness to the Lord let my heart be thy Temple and do thou dwell in it Lord what should I do in heaven with this unholy heart what converse could I have with God or Angels A gracious soul is so in love with purity that he prizeth a pure heart above all blessings 1. Above riches he knows he may be cloathed in purple and fine linnen and yet go to hell * Divitiae sunt in sinistra Domini Bern. he is content to be poor so he may be pure he knows heart-purity is a special Certificate of Gods love the pure in heart shall see God 2. Above gifts gifts do not at all set us off in Gods eye a pure heart is the jewel Matth. 15.28 O woman great is thy faith It was not her Rhetorical language Christ was taken with but her faith Hypocrites have had rare gifts Saul had the spirit of Prophesie Judas no doubt could make an Elegant Oration Hypocrites have come into Gods Church loaden with Egyptian gold videl Humane learning There may be Illumination without Sanctification A small Diamond is better than a great deal of brass A little grace excels the most flourishing parts Now if the out-goings of thy soul are after holiness thou desirest rather a pure heart than an eloquent tongue thou hast the oyle of the Spirit poured on thee and thou shalt be crowned with a sight of God 3. A pure heart abhors all sin A man may forbear and forsake sin yet not have a pure heart 1. He may forbear sin as one may hold his breath while he dives under water and then take breath again And a man may forbear sin 1. For want of occasion The Gun-powder makes no noise till the fire be put to it the Clock stands still till the Weights are put on Let a tentation come which is like the hanging on of the Weights and the heart goes as fast in sin as ever 2. He may forbear sin formidine poenae for fear A man forbears a Dish he loves for fear it should bring his disease upon him of the stone or gout There is a conflict in a sinner between the passion of desire and fear Desire spurs him on to sin but fear as a Curben-bit checks him nor is it the crookedness of the Serpent he fears but the sting of the Serpent 3. He may forbear sin out of a design he hath a plot in hand and his sin might spoile his plot Some rich heir would flie out in excess but he carries it fair to prevent a cutting off the Entail How good was Joash while Jehoiada the Priest lived Prudence as well as Conscience may restraine from sin 2. A man may forsake sin yet not have a pure heart it is a great matter I confess to forsake sin so dear is sin to men that they will part with the fruit of their body for the sin of their souls †* Micah 6.7 Sin is the Dalilah
that doth bewitch and it is much to see men divorced from it this is some fruit of the Ministry to civilize but there may be a forsaking of sin yet no heart-purity sin may be forsaken upon wrong principles 1. From Morality Moral Arguments may suppress sin I have read of a debauched Heathen who hearing Socrates read an Ethick Lecture of Vertue and Vice though he came with a purpose to deride Socrates yet he went away changed and did no more follow his former Exorbitancies Cato Seneca Aristides seeing a beauty in Vertue did lead unblameable lives 2. From Policy A man may forsake sin not out of respect to Gods glory but his own credit Vice will waste his Estate eclipse the honour of his Family therefore out of policy he will divorce his sin 3. From Necessity Perhaps he can now follow the Trade of sin no longer the Adulterer is grown old the Drunkard poor his heart is to sin but either his purse fails him or his strength as a man that loves Hunting but his Prison-fetters will not suffer him to follow the sport This man who is necessitated to put a stop to sin doth not so much forsake sin as sin forsakes him But now he is pure in Gods eye who abhors sin Psal 119.104 I hate every false way This is excellent indeed because now the love of sin is crucified A hypocrite may leave sin yet love it as the Serpent casts her coat yet keeps her sting but when a man can say he abhors sin now sin is killed in the root a pure heart abstains from sin as a man doth from a Dish that he hath an antipathy against This is a sign of a new nature when a man hates what once he loved and because he hates sin therefore he fights against it with the sword of the Spirit as a man that hates a Serpent seeks the destruction of it 4. A pure heart avoids the appearance of evil 1 Thes 5.22 Abstain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all shew of evil A pure heart avoids that which may be interpreted evil He that is loyal to his Prince not only forbears to have his hand in Treason but he takes heed of that which hath a shew of Treason A gracious heart is shy of that which looks like sin When Josephs Mistriss took hold of him and said Lie with me he left his garment in her hand and fled from her Gen. 39.12 He avoided the appearance of evil he would not be seen in her company Now a pure heart avoids whatever may have the suspition of sin 1. In regard of himself and that two ways 1. Because the appearance of evil is oftentimes an occasion of evil Effeminate Daliance is an appearance of evil and many times occasions evil Had Joseph been familiar with his Mistriss in a wanton sporting manner he might in time have been drawn to commit folly with her Some out of Novelty and Curiosity have gone to hear Mass and afterwards have lent the Idol not only their ear but their knee In our times are there not many who have gone with itching ears into Sectarian company and have come home with the plague in their head When Dinah would be gadding she lost her chastity Gen. 34.2 A pure heart fore-seeing the danger avoids the appearance of evil 'T is dangerous to go near an Hornets Nest The men who went near the Furnace were burned Dan. 3.22 2. Because the appearance of evil may eclipse his good name A good name is a precious oyntment 't is better than fine gold Prov. 22.1 It commends us to God and Angels which riches cannot do * Opera salutis sine fama boni odoris non satis praelucent Hierom. Now a godly man avoids the appearance of evil lest he wound his good name what comfort can there be of life when the name lies buried 2. A pure heart avoids the suspition of sin out of reverence and respect to the holiness of God God hates the very appearance of evil God abhors hypocrites because they have no more than the appearance of good and he is angry with his children because they have so much as the appearance of evil A gracious heart knows God is a jealous God and cannot endure that his people should border upon sin therefore he keeps aloof off and will not come near the smell of infection 3. A pure heart avoids the shew of sin in regard of the godly The appearance of evil may scandalize a weak brother A gracious heart is not only fearful left he should defile his own conscience but lest he should offend his brothers conscience were it only in a thing indifferent yet if it be an appearance of evil and may grieve another we are to forbear * 1 Cor. 10.25 28. For when we sin against the Brethren and wound their weak conscience we sin against Christ 1 Cor. 8.12 The weak Christian is a member of Christ therefore the sinning against a member is a sinning against Christ 4. A pure heart avoids the very appearance of evil in regard of the wicked The Apostle would have us walk wisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards them that are without 1 Thes 4.12 The wicked watch for our halting how glad would they be of any thing to reproach Religion Professors are placed as Stars in the highest orb of the Church and if there be but the appearance of any Excentrick or irregular motion the wicked would presently open their mouths with a fresh cry against Religion Now to a godly heart the fame and honour of the Gospel is so dear that he had rather dye than impeach or eclipse it by this then let us try our selves whether we are pure in heart Do we avoid the least apparition of sin alas how many run themselves into the occasions of sin they tempt the Divel to tempt them some go to Masks and Comedies the very fuel and tentation to lust Others frequent Erroneous Meetings and truly God oft in just judgement leaves them to the acts of sin that do not avoid the appearance of sin Psal 106.35 They were mingled among the Heathen and learned their works Pure hearts flie the occasion John would not endure the company of Cerinthus in the Bath as Nicephorus notes Polycarp would have no conference with Marcion the Heretick but called him Primogenitum Diaboli the Divels first-born Basil saith that the Christians in his time avoided the Meetings of Sectaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the very Schools of Errour Oh avoid the appearance of evil the Apostle bids us to follow those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of good report Phil. 4.8 5. A pure heart performs holy duties in an holy manner This holy manner or due order consists in three things 1. Preparing the heart before a duty An unholy heart cares not how it rusheth upon an Ordinance it comes without preparation and goes away without profit The pure heart is a prepared heart it dresseth it self before
it comes to a Duty by Examination and Ejaculation When the Earth is prepared then it is fit to receive the seed when the Instrument is prepared and tuned it is fit for Musick 2. Watching the heart in a Duty An holy heart labours to be affected and wrought upon his heart burns within him There was no Sacrifice without fire a pure Saint labours to have his heart broken in a duty Psal 51.17 The incense when it was broken did cast the sweetest favour Impure souls care not in what a dead perfunctory manner they serve God Ezek. 33.31 They pray more out of fashion than out of faith They are no more affected with an Ordinance than the Tombs of the Church God complains of offering up the blind Mal. 1.8 And is it not as bad to offer up the dead O Christian say to thy self How can this deadness of heart stand with pureness of heart Do not dead things putrifie 3. Outward reverence Purity of heart will express it self by the reverend gesture of the body the lifting up of the eye and hand the uncovering the head the bending the knee Constantine the Emperour did bear great reverence to the Word When God gave the Law the Mount was on fire and trembled Exod. 19.18 The reason was that the people might prostrate themselves more reverently before the Lord. The Ark wherein the Law was put was carried upon bars that the Levites might not touch it Exod. 25.11 14. To shew what reverence God would have about holy things Sitting in prayer unless in case of weakness and having the Hat half on in prayer is a very undecent irreverent practice let such as are guilty reform it We must not only offer up our souls but our bodies Rom. 12.1 The Lord takes notice what posture and gesture we use in his worship If a man were to deliver a Petition to the King would he deliver it with his Hat half on The careless irreverence of some would make us think they did not much regard whether God heard them or no. We are run from one extream to another from superstition to unmannerliness Let Christians think of the dreadful Majesty of God who is present Gen. 28.17 How dreadful is this place this is none other but the house of God and this is the gate of heaven The blessed Angels cover their faces crying Holy holy Isa 6.1 An holy heart will have an holy gesture 6. A pure heart will have a pure life 2 Cor. 7.1 Let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of the Lord. Where there is a good Conscience there will be a good Conversation Some bless God they have good hearts but their lives are evil Prov. 30.12 There is a generation that are pure in their own eyes and yet are not washed from their filthiness If the stream be corrupt we may suspect the spring-head to be impure Aaron was called the Saint of the Lord Psal 106.16 He had not only an holy heart but there was a golden plate on his fore-head on which was written holiness to the Lord. Purity must not only be woven into the heart but engraven upon the life Grace is most beautiful when it shines abroad with its golden beams The Clock hath not only its motion within but the finger moves without upon the Dyal Pureness of heart shews it self upon the Dyal of the Conversation 1. A pure soul talks of God Psal 37.30 His heart is seen in his tongue the Latines call the Roof of the mouth Coelum Heaven He that is pure in heart his mouth is full of heaven 2. He walks with God Gen. 6.9 He is still doing Angels work praising God serving God he lives as Christ did upon Earth Holy duties are the Jacobs Ladder by which he is still ascending to heaven Purity of heart and life are in Scripture made Twins Ezek. 36.27 I will put my Spirit within them there is purity of heart and they shall walk in my statutes there is purity of life Shall we account them pure whose Conversation is not in heaven * Phil. 3.20 but rather in hell Micah 6.11 Shall I count them pure with the wicked balances and with the bag of deceitful weights How justly may others reproach Religion when they see it kicked down with our unholy feet a pure heart hath a golden Frontispice grace like new wine will have vent it can be no more conceal'd than lost The Saints are called Jewels Mal. 3. because of that shining lustre they cast in the eyes of others 7. A pure heart is so in love with purity that nothing can draw him off from it 1. Let others reproach purity he loves it as David when he danced before the Ark and Michal scoffed if saith he this he to be vile I will yet be more vile 2 Sam. 6.22 So saith a pure heart If to follow after holiness be to be vile I will yet be more vile Let water be sprinkled upon the fire it burns the more The more others deride holiness the more doth a gracious soul burn in love and zeal to it If a man had an inheritance befallen him would he be laughed out of it what is a Christian the worse for anothers reproach 't is not a blind mans disparaging a Diamond that makes it sparkle the less 2. Let others persecute holiness a pure heart will pursue it Holiness is the Queen every gracious soul is espoused to and he will rather dye than be divorced Paul would be holy though bonds and persecutions did abide him Acts 20.23 The way of Religion is oft thorny and bloody but a gracious heart prefers inward purity before outward peace I have heard of one who having a Jewel he much prized the King sent for his Jewel Tell the King saith he I honour his Majesty but I will rather lose my life than part with my Jewel He who is enriched with the Jewel of holiness will rather dye than part with this Jewel When his honour and riches will do him no good his holiness will stand him instead Rom. 6.22 Ye have your fruit unto holiness and the end everlasting life SECT 5. Exhorting to heart-purity Use 3 3. LET me perswade Christians to heart-purity the Harlot wipes her mouth Exhort Prov. 30.20 But that is not enough Wash thy heart o Jerusalem Jerem. 4.14 And here I shall lay down some Arguments or Motives to perswade to heart-purity 1. The necessity of heart-purity it is necessary 1. In respect of our selves Till the heart be pure all our holy things are polluted they are splendida peccata Titus 1.15 To the unclean all things are unclean their offering is unclean Under the Law if a man who was unclean by a dead body did carry a piece of holy flesh in his skirt the holy flesh could not cleanse him but he polluted that Hag. 2.12 13. He who had the Leprosie whatever he touched was unclean if he had touched the
Altar or Sacrifice the Altar had not cleansed him but he had defiled the Altar A foul hand defiles the purest water an impure heart defiles Prayers Sacraments he drops poyson upon all A pure stream running through muddy ground is polluted the holiest Ordinances are stained running through an impure heart A sinners works are called opera mortua dead works Hebr. 6.1 And those works which are dead cannot please God a dead wife cannot please her husband 2. Heart-purity is necessary in respect of God God is holy purity is the chief Robe wherewith God himself is cloathed Hab. 1.13 Thou art of purer eyes than to behold evil And will this holy God endure to have an impure heart come near him will a man lay a Viper in his bosome the holy God and the sinner cannot dwell together None can dwell together but friends but there is no friendship between God and the sinner both of them being of a contrary judgment and disposition An impure heart is more odious to God than a Serpent God gave the Serpent its venome but Satan fills the heart with sin Acts 5.3 Why hath Satan fill'd thy heart The Lord abhors a sinner he will not come near him having his plague-soars running Zach. 11.8 My soul loathed them 3. Heart-purity is necessary in regard of the Angels they are pure creatures The Cherubims which typified the Angels were made of fine gold to denote the purity of their Essence no unholy thought enters into the Angels therefore there must be purity of heart that there may be some resemblance between us and them What should unholy hearts do among those pure angelical spirits 4. In regard of the Saints glorified They are pure being refined from all lees and dregs of sin Their title is spirits of just men made perfect Heb. 12.23 Now what should profane spirits do among spirits made perfect I tell you if you who wallow in your sins could come near God and Angels and spirits of men made perfect and have a sight of their lustre you would soone wish your selves out of their company as a man that is dirty and in his rags if he should stand before the King and his Nobles and see them glistering in their cloth of gold and sparkling with their jewels he would be ashamed of himself and wish himself out of their presence 5. There must be heart-purity in regard of heaven heaven is a pure place it is an inheritance undefiled 1 Pet. 1.4 No unclean beasts come into the heavenly Ark there shall not enter into it any thing that defileth Rev. 21.27 The Lord will not put the new wine of glory into a musty impure heart all which considered shows the necessity of heart-purity 2. It is the will of God that we should be pure in heart 1 Thes 4.3 This is the will of God your sanctification Are you low in the world perhaps it is not the will of God that you should be rich but it is the will of God that you should be holy This is the will of God your sanctification Let God have his will by being holy and you shall have your will in being happy Gods will must either be fulfilled by us or upon us 3. Purity of heart is the characteristical note of Gods people Psal 73.1 God is good to Israel even to such as are of a clean heart Heart-purity denominates us the Israel of God It is not profession which makes us the Israel of God it makes us of Israel indeed but all are not Israel which are of Israel Rom. 9.6 Purity of heart is the jewel which is hung only upon the elect As chastity distinguisheth a vertuous woman from an Harlot so the true Saint is distinguished from the Hypocrite by his heart-purity This is like the Noblemans star or garter which is a peculiar ensign of honor differing him from the vulgar when the bright star of purity shineth in a Christians heart it doth distinguish him from a formal professor 4. Purity of heart makes us like God it was Adams unhappinesse once he aspired to be like God in omnisciencie but we must endeavour to be like God in sanctity Gods image consists in holinesse those who have not his image and superscription upon them he will say I know you not* Chrysost God delights in no heart but where he may see his own face and likenesse You cannot see your face in a glasse when it is dusty Gods face cannot be seen in a dusty impure soul a pure heart like a clean glasse gives forth some idaea and representation of God There is little comfort in being like God in other things besides purity Are we like God in that we have a being So have stones Are we like him in that we have motion So have stars are we like him in that we have life so have trees and birds Are we like him in that we have knowledge so have Divels there is no likenesse to God will prove comfortable and blisseful but our being like him in purity God loves the pure in heart lovers founded upon likenesse 5. The excellency of the heart lies in the purity of it Purity was the glory of the soul in innocency the purer a thing is the better the purer the aire is and the more free from noxious vapours the better it is the spirits of water distill'd are most precious the purer the gold is the more valuable the purer the wine is when it is taken off from the lees and dregs the more excellent it is the more the soul is clarified by grace and taken off from the lees and dregs of sin the more precious account God makes of it the purer the heart is the more spiritual it is and the more spiritual the more fit to entertain him who is a Spirit 6. God is good to the pure in heart Psal 73.1 God is good to Israel even to such as are of a clean heart We all desire that God should be good to us 't is the sick mans prayer the Lord be good to me God is good to such as are of a clean heart Quest Quest But how is God good to them Answ Answ Two wayes 1. To them that are pure all things are sanctified Titus 1.15 To the pure all things are pure Estate is sanctified Relations are sanctified as the Temple did sanctifie the gold and the Altar did sanctifie the offering To the unclean nothing is clean their Table is a snare their Temple-devotion is sin There is a curse entailed upon a wicked man †but holiness removes the curse * Deut. 28.16 and cuts off the entail to the pure all things are pure 2. The pure-hearted have all things work for their good Rom. 8.28 Mercies and afflictions shall turn to their good the most poysonful drug shall be medicinable the most cross Providence shall carry on the design of their salvation * Ista quae putatur poena fit medicina Hier. who then would not be pure in heart
society of the wicked Quest Quest But what hurt is in this did not Jesus Christ converse with sinners Luk. 5.29 Answ 1 Answ 1. There was a necessity for that If Jesus Christ had not come among sinners how could any have been saved He went among sinners not to joyn with them in their sins but to heal them of their sins He was not a Companion of sinners but a Physitian of sinners * Ut si accusetur medicus quod in domum aegroti intraverat Austin 2. Though Christ did converse with sinners he could not be polluted with their sin his Divine Nature was a sufficient Antidote to preserve him from infection Christ could be no more defiled with their sin then the Sun is defiled by shining on a Dunghill Sin could no more stick on Christ than a Bur on a glass of Chrystal the soil of his heart was so pure that no viper of sin could breed there But the case is altered with us we have a stock of corruption within and the least thing will encrease this stock therefore it is dangerous mingling our selves among the wicked If we would be pure in heart let us shun their society He that would preserve his garment clean avoids the dirt the wicked are as the mire Isa 57.20 The fresh waters running among the salt taste brackish 6. If you would be pure walk with them that are pure as the communion of Saints is in our Creed so it should be in our company Prov. 13.20 He that walketh with the wise shall be wise and he that walketh with the pure shall be pure The Saints are like a Bed of spices by intermixing our selves with them we shall partake of their savouriness association begets assimilation sometimes God blesseth good society to the conversion of others 7. Wait at the posts of Wisdoms doors Reverence the Word preached the Word of God suck'd in by faith * Hebr. 4.2 transforms the heart into the likeness of it Rom. 6.17 The Word is an holy seed * Jam. 1.18 which being cast into the heart makes it partake of the Divine Nature * 2 Pet. 1.4 8. Pray for heart-purity Job propounds the question Who can bring a clean thing out of an unclean Job 15.14 God can do it out of an impure heart he can produce grace make that prayer of David Psal 51.10 Create in me a clean heart O God Most men pray more for full purses than pure hearts we should pray for heart-purity fervently it is a matter we are most nearly concerned in without holiness no man shall see the Lord. Our prayer must be with sighs and groans Rom. 8. There must not only be elocution but affection Jacob wrestled in prayer Gen. 32.24 Hannah poured out her soul 1 Sam. 1.15 We oft pray so coldly our Petitions even freezing between our lips as if we would teach God to deny * Ludit Deum qui ore petit quod corde negligit We pray as if we cared not whether God heard us or no. Oh Christian be earnest with God for a pure heart lay thy heart before the Lord and say Lord Thou who hast given me an heart give me a pure heart My heart is good for nothing as it is it defiles every thing it toucheth Lord I am not fit to live with this heart for I cannot honour thee nor to dye with it for I cannot see thee oh purge me with Hysop let Christs blood be sprinkled upon me let the Holy Ghost descend upon me Create in me a clean heart O God Thou who biddest me give thee my heart Lord make my heart pure and thou shalt have it MATTH 5.8 They shall see God CHAP. XVII The blessed priviledge of seeing God explained THESE words are linked to the former and they are a great incentive to heart-purity the pure heart shall see the pure God There is a double-sight which the Saints have of God 1. In this life that is spiritually by the eye of faith Faith sees Gods glorious Attributes in the glass of his Word faith beholds him shewing forth himself through the Lattice of his Ordinances Thus Moses did see him who was invisible Hebr. 11.27 Believers see Gods glory as it were vailed over they behold his back-parts Exod. 23.33 2. In the life to come and this glorious sight of God is meant in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall see God A pleasant prospect this Divines call the beatifical vision * Inspectio sola divinitatis efficit ut beatius nihil esse potest Cassiodor at that day the Vail will be pull'd off and God will shew himself in all his glory to the soul as a King on a day of Coronation shews himself in all his Royalty and Magnificence This sight of God will be the heaven of heaven we shall indeed have a sight of Angels and that will be sweet but the quintessence of happiness and the Diamond in the Ring will be this we shall see God If the Sun be absent it is night for all the Stars The Angels are called Stars Job 38.7 But it would be night in heaven if the Sun of righteousness did not shine there it is the Kings presence makes the Court Absalom counted himself but half alive unless he might see the Kings face * 2 Sam. 14.32 Blessed are the pure in heart for they shall see God This sight of God in glory is 1. Partly mental and intellectual we shall see him with the eyes of our mind If there be not an intellectual sight of God how do the spirits of just men made perfect see him 2. Partly corporeal not that we can with bodily eyes behold the bright essence of God Indeed the Anthromorphites and Vorstians erroneously held that God had a visible shape and figure as man was made Gods image so they thought God was made in made in mans image but God is a spirit John 4.24 and being a Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible 1 Tim. 1.17 He cannot be beheld by bodily eyes whom no man hath seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can see 1 Tim. 6.16 A sight of his glory would overwhelme us this wine is too strong for our weak heads But when I say our seeing of God in heaven is corporeal my meaning is we shall with bodily eyes behold Jesus Christ through whom the glory of God his wisdom holiness mercy shall shine forth to the soul Put a back of steel to the glass and you may see a face in it so the humane nature of Christ is as it were a back of steel through which we may see the glory of God * 2 Cor. 4.6 in this sense that Scripture is to be understood Job 19.26 with these eyes shall I see God SECT 1. Setting forth the excellency of the Beatifical vision NOW concerning this blessed sight of God it is so sublime and sweet that I can but draw a dark shadow of it we shall better understand it
hearts and then stands and warms himself at the fire When boystrous winds are up we use to talk of Conjurers Sure I am when mens spirits begin to bluster and storm the Divel hath conjured up these winds Discords and Animosities among Christians bring their godliness much into question for the wisdom which is from above is peaceable gentle and easie to be entreated Jam. 3.17 SECT 3. Containing an Exhortation to peaceable-mindedness Use 3 BE of a peaceable disposition Rom. 12.18 If it be possible Exhort as much as lieth in you live peaceably with all men The Curtains of the Tabernacle were to be looped together Exod. 26.3 4. So should the hearts of Christians be looped together in peace and unity That I may perswade to peaceable-mindedness let me speak both to Reason and Conscience 1. A peaceable spirit seems to be agreeable to the natural frame and constitution man by nature seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable creature fitter to handle the Plough than the Sword other creatures are naturally arm'd with some kind of weapon wherewith they are able to revenge themselves The Lyon hath his Paw the Boar his Tusk the Bee his Sting only man hath none of these weapons he comes naked and unarmed into the world as if God would have him a peaceable creature Candida pax homines trux decet ira feras Man hath his Reason given him that he should live amiably and peaceably 2. A peaceable spirit is honourable Prov. 20.3 It is an honour for a man to cease from strife We think it a brave thing to give way to strife and let loose the reins to our passions oh no it is an honour to cease from strife Noble spirits are such lovers of peace that they need not be bound to the peace 't is the bramble that rends and tears whatever is near it the Cedar and Fig-tree those more noble Plants grow pleasantly and peaceably peaceableness is the Ensign and Ornament of a noble mind 3. To be of a peaceable spirit is highly prudential Jam. 3.17 The wisdom from above is peaceable A wise man will not meddle with strife it is like putting ones finger into an Hornets Nest or to use Solomons similitude Prov. 17.14 The beginning of strife is as when one letteth out water To set out the folly of strife it is as letting out of water in two respects 1. When water begins to be let out rhere is no end of it so there is no end of strife when once begun 2. The letting out of water is dangerous If a man should break down a Bank and let in an Arme of the Sea the water might overflow his Fields and drown him in the Flood so is he that intermeddles with strife he may mischief himself and open such a Sluce as may ingulph and swallow him up True wisdom espouseth peace a prudent man will keep off from the bryars as much as he can 4. To be of a peaceable spirit brings peace along with it a contentious person vexeth himself and eclipseth his own comfort he is like the Bird that beats it self against the Cage he troubleth his own flesh Prov. 11.17 He is just like one that pares off the sweet of the Apple and eats nothing but the Kore So a quarrelsome man pares off all the comfort of his life and feeds only upon the bitter Kore of disquiet he is a self-tormentor the wicked are compared to a troubled sea Isa 57.20 And it follows there is no peace to the wicked Ver. 21. The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no joy to the wicked froward spirits do not enjoy what they possess but peaceableness of spirit brings the sweet Musick of peace along with it it makes a calm and harmony in the soul therefore the Psalmist saith it is not only bonum but jucundum not only good but pleasant to live together in unity Psal 133.1 5. A peaceable disposition is a God-like disposition 1. God the Father is call'd the God of peace Hebr. 13.20 Mercy and peace are about his Throne he signs the Articles of peace and sends the Ambassadors of peace to publish them 2 Cor. 5.20 2. God the Son is call'd the Prince of peace Isa 9.6 His name is Emmanuel God with us a name of peace his Office is to be a Mediatour of peace 1 Tim. 2.5 He came into the world with a song of peace the Angels did sing it Luk. 2.14 Peace on Earth he went out of the world with a Legacy of peace John 14.27 Peace I leave with you my peace I give unto you 3. God the Holy Ghost is a Spirit of peace he is the Comforter he seals up peace 2 Cor. 1.22 This blessed Dove brings the Olive-branch of peace in his mouth Now a peaceable disposition evidenceth something of God in a man therefore God loves to dwell there Psal 76.2 In Salem is Gods Tabernacle Salem signifies peace God dwells in a peaceable spirit 6. Christs earnest prayer was for peace he prayed that his people might be one John 17.11 21 23. that they might be of one mind and heart And observe the Argument Christ useth in prayer it is good to use Arguments in prayer they are as the feathers to the Arrow which make it flie swifter and pierce deeper Affections in prayer are as the fire in the Gun Arguments in prayer are as the Bullet the Argument Christ urgeth to his Father is Ver. 22. That they may be one even as we are one There was never any discord between God the Father and Christ though God parted with Christ out of his bosome yet not out of his heart There was ever dearness and oneness between them Now Christ prays that as he and his Father were one so his people might be all one in peace and concord Did Christ pray so earnestly for peace and shall not we endeavour what in us lies to fulfill Christs prayer how do we think Christ will hear our prayer if we cross his 7. Christ not only prayed for peace but bled for it Col. 1.20 Having made peace through the blood of his Cross Pacem omnimodam he dyed not only to make peace between God and man but between man and man Christ suffered on the Cross that he might cement Christians together with his blood as he prayed for peace so he payed for peace Christ was himself bound to bring us into the bond of peace 8. Strife and contention hinder the growth of grace Can good seed grow in a ground where there is nothing but thorns and bryars to be seen Matth. 13. The thorns choaked the seed When the heart is as it were stuck with thorns and is ever tearing and rending can the seed of grace ever grow there Historians report of the Isle of Patmos that the natural soile of it is such that nothing will grow upon that Earth A froward heart is like the Isle of Patmos nothing of grace will grow there till God
changeth the soile and makes it peaceable How can faith grow in an unpeaceable heart for faith works by love Impossible it is that he should bring forth the sweet fruits of the Spirit who is in the gall of bitterness if a man hath received poyson into his body the most excellent food will not nourish till he takes some antidote to expel that poyson Many come to the Ordinances with seeming zeal but being poysoned with wrath and animosity they receive no spiritual nourishment Christs body mystical edifieth it self in love Eph. 4.16 There may be praying and hearing but no spiritual concoction no edifying of the body of Christ without love and peace 9. Peaceableness among Christians is a powerful loadstone to draw the world to receive Christ not only gifts and miracles and preaching may perswade men to embrace the truth of the Gospel but peace and unity among the Professors of it When as there is one God and one faith so there is one heart among Christians this is as Cummin seed which makes the Doves flock to the windows The Temple was adorn'd with goodly stones Luk. 21.5 This makes Christs spiritual Temple look beautiful and the stones of it appear goodly when they are cemented together in peace and unity 10. Unpeaceableness of spirit is to make Christians turn Heathens 't is the sin of the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable Rom. 1.31 They cannot be pacified their hearts are like Adamant no oyle can supple them no fire can melt them 't is a Heathenish thing to be so fierce and violent as if with Romulus men had suck'd the milk of Wolves 11. To adde yet more weight to the Exhortation it is the mind of Christ that we should live in peace Mark 9.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have peace one with another Shall we not be at peace for Christs sake if we ought to lay down our life for Christs sake shall we not lay down our strife for his sake To conclude if we will neither be under counsels nor commands but still feed the peccant humour nourishing in ourselves a spirit of dissention and unpeaceableness Jesus Christ will never come near us The people of God are said to be his house Hebr. 3.6 Whose house are we c. When the hearts of Christians are a spiritual house adorned with the furniture of peace then they are fit for the Prince of peace to inhabit but when this pleasant furniture is wanting and instead of it nothing but strife and debate Christ will not own it for his house nor will he grace it with his presence who will dwell in an house which is smoaky and all on fire SECT 4. Shewing some helps to peaceableness Quest HOW shall we attain to peaceableness 1. Take heed of those things which will hinder it There are several impediments of peace which we must beware of and they are either outward or inward 1. Outward as whisperers Rom. 1.29 There are some who will be buzzing things in our ears purposely to exasperate and provoke among these we may rank Tale-bearers Lev. 19.16 The Tale-bearer carries reports up and down the Divel sends his letters by this Post the Tale-bearer is an Incendiary he blows the coals of contention Do you hear saith he what such an one faith of you Will you put up such a wrong will you suffer your self to be so abused thus doth he by throwing in his fire-balls foment differences and set men together by the ears we are commanded indeed to provoke one another to love Hebr. 10.24 but nowhere to provoke to anger We should stop our ears to such persons as are known to come on the Divels Errand 2. Take heed of inward lets to peace As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3.2 Men shall be lovers of themselves And it follows they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce Ver. 3. The setting up of this Idol of Self hath caused so many Law-suits Plunders Massacres in the World All seek their own Phil. 2.21 Nay it were well if they would seek but their own Self-love angles away the Estates of others either by force or fraud Self-love sets up Monopolies and Enclosures it is a Bird of prey which lives upon rapine Self-love cuts asunder the bond of peace lay aside Self The Heathens could say Non nobis solum nati we are not born for our selves 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride Prov. 28.25 He that is of a proud heart stirreth up strife Pride and Contention like Hippocrates Twins are both born at once A proud man thinks himself better than others and will contend for superiority Joh. 3.9 Diotrephes who loveth to have the preheminence A proud man would have all strike sail to him Because Mordecai would not give Haman the Cap and Knee he gets a bloody Warrant signed for the death of all the Jewes Esther 3.9 What made all the strife between Pompey and Caesar but pride their spirits were too high to yield one to another When this wind of pride gets into a mans heart it causeth sad Earth-quakes of division The Poets fain that when Pandora's box was broke open it fill'd the World with diseases When Adams pride had broken the box of Original righteousness it hath ever since fill'd the World with debates and dissentions Let us shake off this viper of pride humility soders Christians together in peace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy envy stirreth up strife the Apostle hath linked them together 1 Tim. 6.4 Envy strife Envy cannot endure a Superiour this made the Plebeian faction so strong among the Romans they envied their Superiours An envious man seeing another to have a fuller Crop a better Trade is ready to pick a quarrel with him Prov. 27.4 Who can stand before envy Envy is a vermin that lives on blood take heed of it peace will not dwell with this inmate 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credulity Prov. 14.15 The simple believeth every word A credulous man is akin to a fool he believes all that is told him and this doth often create differences As it is a sin to be a Tale-bearer so it is a folly to be a Tale-believer A wise man will not take a report at the first bound but will sift and examine it before he gives credit to it 2. Let us labour for those things which will maintain and cherish peace As 1. Faith faith and peace keep house together faith believes the Word of God the Word saith Live in peace 2 Cor. 13.11 And assoon as faith sees the King of heavens Warrant it obeyes faith perswades the soul that God is at peace and it is impossible to believe this and live in variance nourish faith faith knits us to God in love and to our Brethren in peace 2. Christian communion There should not be too much strangeness among Christians the primitive Saints had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love-feasts * Tertul. The Apostle exhorting to peace brings this as an
Expedient Be ye kind one to another Ephes 4.32 3. Look not upon the failings of others but their graces there is no perfection here We read of the spots of Gods children Deutr. 32.5 The most golden Christians are some grains too light Oh let us not so quarrel with the infirmities of others as to pass by their vertues If in some things they fail in other things they excel 'T is the manner of the world to look more upon the Sun in an Eclipse than when it shines in its full lustre 4. Pray to God that he will send down the Spirit of peace into our hearts we should not as Vultures prey one upon another but pray one for another Pray that God will quench the fire of contention and kindle the fire of compassion in our hearts one to another So much for the first thing in the Text implied that Christians should be peaceable-minded I proceed to the second expressed That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace-makers SECT 5. Pressing Christians to be Peace-makers Doctr. 2 THAT all good Christians ought to be peace-makers Doctr. 2 they should not only be peaceable themselves but make others to be at peace as in the body when a joynt is out we set it again so it should be in the body Politick When a garment is rent we sowe it together again when others are rent asunder in their affections we should with a spirit of meekness sow them together again Had we this excellent skill we might glue and unite dissenting spirits I confess it is oft a thankless office to go about to reconcile differences * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Acts 7.27 Handle a bryar never so gently it will go near to scratch he that goes to interpose between two Fencers many time receives the blow but this duty though it may want success as from men yet it shall not want a blessing from God Blessed are the peace-makers O how happy were England if it had more peace-makers Abraham was a peace-maker Gen. 13.8 Moses was a peace-maker Exod. 2.13 and that ever to be honoured Emperor Constantine when he called the Bishops together at that first Council of Nice to end Church-controversies they having instead of that prepared bitter invectives and accusations one against another Constantine took their papers and rent them gravely exhorting them to peace and unanimity Use 1. Reproof It sharply reproves them that are so Use 1 far from being peace-makers that they are peace-breakers Reproof If blessed are the peace-makers then cursed are the peace-breakers If peace-makers are the children of God then peace-breakers are the children of the Divel Hereticks destroy the truth of the Church by Error and Schismaticks destroy the peace of it by division the Apostle sets a bâ—â—nd upon such Rom. 16.17 Mark those which cause divisions and avoid them Have no more to do with them than with Witches or Murderers The Divel was the first peace-breaker he divided man from God he like Phaeton set all on fire There are too many make-bates in England whose sweetest Musick is in discord who never unite but to divide as it was said of one of the Arian Emperours he procured unity to prevent peace * Unitatem procurat ne pax sit How many in our dayes may be compared to Sampsons Fox-tails which were tyed together only to set the Philistines Corn on fire Judges 15.4 5. Sectaries unite to set the Churches peace on fire these are the persons Gods soul hates Prov. 6.19 Sowers of discord among Brethren these are the children of a curse Deutr. 27.24 Cursed be he that smiteth his neighbour secretly That is who backbites and so sets one friend against another if there be a Divel in mans shape it is the Incendiary Use 2 Use 2. It exhorts to two things Exhort 1. Let us take up a bitter lamentation for the divisions of England the wild Beast hath broken down the hedge Branch 1 of our peace we are like an house falling to ruine if the Lord doth not mercifully under-prop and shore us up None of the sons of England comfort her but rather rake in her bowels Will not an ingenuous child grieve to see his mother rent and torn in pieces It is reported of Cato that from the time the Civil Wars began in Rome between Cesar and Pompey he was never seen to laugh or shave his beard or cut his hair That our hearts may be sadly affected with these our Church and State-divisions let us consider the mischief of divisions 1. They are a Prognostick of much evil to a Nation here that Rule in Philosophy holds true omne divisibile est corruptibile When the vail of the Temple did rend in pieces it was a sad omen and fore-runner of the destruction of the Temple the rending the vail of the Churches peace betokens the ruine of it Josephus observes that the City of Hierusalem when it was besieged by Titus Vespasian had three great factions in it which destroyed more than the enemy and was the occasion of the taking it How fatal intestine divisions have been to this Land Cambden and other learned Writers relate our discerptions and mutinies have been the scaling ladder by which the Romans and the Normans have formerly gotten into the Nation How is the bond of peace broken we have so many Schisms in the body and are run into so many particular Churches that God may justly unchurch us as he did Asia 2. It may afflict us to see the garment of the Churches peace rent because divisions bring an opprobrium and scandal upon Religion these make the ways of God evil spoken as if Religion were the fomenter of strife and sedition Julian in his invectives against the Christians said they lived together as Tygers rending and devouring one another and shall we make good Julians words 'T is unseemly to see Christs Doves fighting to see his lilly become a bramble Alexander Severus seeing two Christians contending commanded them that they should not take the name of Christians any longer upon them for saith he you dishonour your Master Christ Let men either lay down their contentions or lay off the coat of their profession 3. Divisions obstruct the progress of piety the Gospel seldom thrives where the apple of strife grows the building of Gods spiritual Temple is hindered by the confusion of tongues Division eats as a worm and destroys the peaceable fruits of righteousness * Hebr. 12.11 In the Church of Corinth when they began to divide into Parties one was for Paul and another for Apollo there were but few for Christ confident I am Englands divisions have made many turn Atheists 2. Let us labour to heal differences and be repairers Branch 2 of breaches Blessed are the peace-makers 1. Jesus Christ was a great peace-maker he took a long journey from heaven to earth to make peace 2. Peace and unity is a great means for the corroborating and strengthning the Church
things from the wise and prudent and hast revealed them unto babes A father will teach his children the childe goes to his father Father Teach me my Lesson so David goes to God Psal 143.10 Teach me to do thy will for thou art my God The Lord glories in this title Isa 48.17 I am the Lord thy God which teacheth thee to profit Gods children have that anointing which teacheth them all things necessary to salvation they see those mysteries which are vail'd over to carnal eyes as Elisha saw those Horses and Chariots of fire which his servant did not see 2 Kings 6.17 The adopted see their own sins Satans snares Christs beauty which they whom the god of the world had blinded cannot discern whence was it that David understood more than the Ancients Psal 119.100 He had a Father to teach him God was his Instructer Psal 71.17 O God thou hast taught me from my youth Many a childe of God complains of ignorance and dulness remember this thy Father will be thy Tutor he hath promised to give his spirit to lead thee into all truth John 16.13 And God doth not only inform the understanding but incline the will he doth not only teach us what we should do but enable us to do it Ezek. 36.27 I will cause you to walk in my statutes What a glorious priviledge is this to have the star of the world pointing us to Christ and the load-stone of the Spirit drawing 7. If we are children this gives boldness in prayer Privi ∣ ledge 7 the childe goes with confidence to his father and he cannot finde in his heart to deny him Luke 11.13 How much more shall your heavenly Father give his holy Spirit to them that ask him All the father hath is for his childe if he comes for money who is it for but his childe If thou comest to God for pardon for brokenness of heart God cannot deny his childe Who doth he keep his mercies in store for but his children And that which may give Gods children holy boldness in prayer is this When they consider God not only in the relation of a Father but as having the disposition of a Father Some parents are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a morose rugged nature but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of mercies 2 Cor. 1.3 He begets all the bowels in the world in prayer we should look upon God under this notion a Father of mercy sitting upon a Throne of grace we should run to this heavenly Father in all conditions 1. In our sins as that sick childe 2 Kings 4.19 He said unto his father my head my head assoon as he found himself not well he ran to his father to succour him So in case of sin Run to God My heart my heart O this dead heart Father quicken it this hard heart Father soften it Father my heart my heart 2. In our tentations A childe when another strikes him runs to his Father and complains so when the Devil strikes us by his temptations let us run to our Father Father Satan assaults and hurles in his fiery darts he would not only wound my peace but thy glory Father take off the Tempter 't is thy childe that is worried by this red Dragon Father wilt not thou bruise Satan under my feet What a sweet priviledge is this when any burden lies upon our spirits we may go to our Father and unload all our cares and griefs into his bosome Privi ∣ ledge 8 8. If we are children then we are in a state of freedom Claudius Lysias valued his freedom of Rome at an high rate a state of son-ship is a state of freedom this is not to be understood in an Antinomian sense that the children of God are freed from therule of the Moral Law this is such a freedom as Rebels take Was it ever heard that a childe should be freed from duty to his parents But the freedom which Gods children have is an holy freedom they are freed ab imperio carnis from the Law of sin Rom. 8.2 This is the sad misery of an unregenerate person he is in a state of Vassaladge he is under the tyranny of sin * Quamobrem dignitatem tuam abjicis teque servum peccati constituis Bern. Justin Martyr used to say It is the greatest slavery in the world for a man to be subject to his own passions A wicked man is as very a slave as he that works in the Gally look into his heart and there are Legions of lusts ruling him he must do what sin will have him a slave is at the service of an usurping Tyrant if he bid him dig in the Mine hew in the Quarries tug at the Oar he must do it Thus every wicked man must do what corrupt nature inspired by the Divel bids him if sin bids him be drunk be unchaste he is at the command of sin as the Ass is at the command of the Driver sin first enslaves and then damns But the children of God though they are not freed from the in-being of sin yet they are freed from the Law of sin all sins commands are like Laws repeal'd which are not in force though sin live in a childe of God yet it doth not reign Rom 6.14 Sin shall not have dominion over you Sin hath not a coercive power over a childe of God there is a principle of grace in his heart which gives check to corruption This is a believers comfort though sin be not removed yet it is subdued and though he cannot keep sin out yet he keeps sin under the Saints of God are said to crucifie the flesh Gal. 5.24 Crucifying was a lingring death first one member dyed then another every childe of God crucifies sin some limb of the old man is ever and anon dropping off though sin doth not dye perfectly it dyes daily this is the blessed freedom of Gods children they are freed from the Law of sin they are led by the Spirit of God Rom. 8.14 This Spirit makes them free and chearful in obedience 2 Cor. 3.17 Where the Spirit of the Lord is there is liberty 9. If we are children then we are heirs apparent to Privi ∣ ledge 9 all the promises the promises are called precious 2 Pet. 2.4 The promises are a Cabinet of jewels they are breasts full of the milk of the Gospel the promises are enriched with variety and are suited to a Christians present condition Doth he want pardoning grace there is a promise carries forgiveness in it Jer. 31.34 Doth he want sanctifying grace there is a promise of healing Hos 14.4 Doth he want corroborating grace there is a promise of strength Isa 41.10 And these promises are the childrens bread the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heirs of the promise Hebr. 6.17 There is Christ and heaven in a promise and there is never a promise in the Bible but an adopted person may lay a Legal claim to it and say This
heaven 4. Persecution to Gods children works for good the godly may be compared to that Plant which Greg. Naz. speaks of It lives by dying and grows by cutting * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. The zeal and love of the Saints is blown up by sufferings their joy flourisheth Tertullian saith the Primitive Christians rejoyced more in their persecutions than in their deliverance 5. Death works for good to the children of God it is like the whirle-wind to the Prophet Eliah which blew off his mantle but carried him up to heaven so death to a childe of God is like a boysterous whirle-wind which blows off the mantle of his flesh for the body is but the mantle the soul is wrapped in but it carries up the soul to God this is the glorious priviledge of the sons of God every thing that falls out shall do them good the children of God when they come to heaven as Chrysostom speaks shall bless God for all cross Providences Privi ∣ ledge 12 12. And lastly If we are children we shall never finally perish John 5.24 John 10.28 Those who are adopted are out of the power of damnation Rom. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no condemnation to them that are in Christ Will a father condemn his own son God will never disinherit any of his children fathers may disinherit for some fault Reuben for incest lost the Prerogative of his birth-right Gen. 49.4 What is the reason Parents disinherit their children surely this because they can make them no better they cannot make them fit for the inheritance but when we are bad our heavenly Father knows how to make us better he can make us fit to inherit Col. 1.12 Giving thanks to the Father who hath made us meet for the inheritance Therefore it being in his power to make us better and to work in us an idoneity and meetness for the inheritance certainly he will never finally disinherit Because this is so sweet a priviledge and the life of a Christians comfort lies in it therefore I shall clear it by Arguments that the children of God cannot finally perish the entail of hell and damnation is cut off not but that the best of Gods children have that guilt which deserves hell but Christ is the friend at Court which hath beg'd their pardon therefore the vis damnatoria the damning power of sin is taken away which I prove thus 1. The children of God cannot finally perish because Arg. 1 Gods justice is satisfied for their sins the blood of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price paid not only meritoriously but efficaciously for all them that believe this being the blood of God justice is fully satisfied and meddles not to condemn those for whom this blood was shed and to whom it is applied Jesus Christ was a Sponsor he stood bound for every childe of God as a Surety he said to justice Have patience with them and I will pay thee all so that the believer cannot be liable to wrath God will not require the debt twice both of the Surety and the Debtor Rom. 3.24 25 26. God is not only merciful in pardoning his children but righteous 1 John 1.9 He is just to forgive it is an act of Gods equity and justice to spare the sinner when he hath been satisfied in the Surety 2. A damnatory sentence cannot pass upon the children Arg. 2 of God because they are so Gods children as withal they are Christs Spouse Cant. 4.11 There is a marriage-union between Christ and the Saints every child of God is a part of Christ he is Christ Mystical Now shall a member of Christ perish A child of God cannot perish but Christ must perish Jesus Christ who is the husband is the Judge and will he condemn his own Spouse Arg. 3 3. Every child of God is transformed into the likeness of Christ he hath the same spirit the same judgement the same will he is a lively picture of Christ as Christ bears the Saints names upon his breast so they bear his image upon their hearts Gal. 4.19 Will Christ suffer his own image to be destroyed Theodosius counted them Traytors who defaced his image Christ will not let his image in believers be defaced and rent he will not endure to see his own picture take fire the Sea hath not only stinking carrion but jewels thrown into it but none of Gods jewels shall ever be thrown into the dead Sea of hell Arg. 4 4. If Gods children could be capable of final perishing then pardon of sin were no priviledge the Scripture saith Blessed is he whose transgression is forgiven Psal 32.1 But what blessedness were there in having sin forgiven if afterwards a final and damnatory sentence should pass upon the heirs of promise What were a man the better for the Kings pardon if he were condemned after he were pardoned Arg. 5 5. If the children of God should be finally disinherited then the Scripture could not be fulfilled which tells us of glorious rewards Psal 58.11 Doubtless there is a reward for the righteous God sweetens his commands with promises he ties duty and reward together As in the body the veins carry the blood and the arteries carry the spirits so one part of the Word carries duty in it and another part of the Word carries reward now if the adopted of God should eternally miscarry what reward were there for the righteous and Moses did indiscreetly in looking to the recompence of reward Hebr. 11.26 And so by consequence there would be a door opened to despair By all which it appears that the children of God cannot be disinherited or reprobated if they should lose happiness Christ should lose his purchase and should dye in vain Thus we have seen the glorious priviledges of the children of God What an encouragement is here to Religion how may this tempt men to turn godly Can the world viey with a childe of God Can the world give such priviledges as these as Saul said 1 Sam. 22.7 Will the son of Jesse give every one of you Field and Vineyards and make you all Captains of thousands Can the world do that for you as God doth for his children Can it give you pardon of sin or eternal life Are not the gleanings of Ephraim better than the Vintage of Abjezer◠Is not godliness gain What is there in sin that men should love it the work of sin is drudgery and the wages death They who see more in sin than in the priviledges of Adoption let them go on and have their ears boared to the Divels service CHAP. XX. Containing several Vses drawn from the Proposition Use 1 Reproof Use 1 HERE is a bill of Inditement against those who declare to the world they are not the children of God all profane persons these have damnation written upon their fore-head 1. Scoffers at Religion it were blasphemy to call these the children of God Will a true childe jeer at his fathers picture 2.
Drunkards who drown reason and stupifie conscience these declare their sin at Sodom they are children indeed but cursed children 2 Pet. 1.14 Use 2 Use 2. Exhortation which consists of two branches Exhort 1. Let us prove our selves to be the children of God 2. Let us carry our selves as the children of God Branch 1 1. Let us prove our selves to be the children of God there are many false and unscriptural evidences 1. Saith one the gravest Divines in the Country think me to be godly and can they be mistaken Are the seers blind Answ Others can but see thy outward carriage and deportment if that be fair they by the rule of charity judge well of thee but what saith God and conscience Are these thy Compurgators Art thou a Saint in Gods Kalâ—nder 't is a poor thing to have an applauding world and an accusing conscience 2. Oh but saith another I hope I am a childe of God I love my heavenly Father Answ Why dost thou love God perhaps because God gives thee corn and wine this is a mercenary love a love to thy self more than to God you may lead a sheep all the field over with a bottle of Hay in your hand but throw away the Hay now the sheep will follow you no longer So the squint-ey'd hypocrite loves God only for the Provender when this fails his affection fails too But leaving these vain and false evidences of Adoption let us enquire for a sound evidence the main evidence of Adoption is Sanctification Search O Christian whether the work of Sanctification hath passed upon thy soul Is thy understanding sanctified to discern the things which are excellent Is thy will sanctified to embrace heavenly objects Dost thou love where God loveth and hate where God hateth Art thou a consecrated person This argues the heart of a childe God will never reject those who have his image and superscription upon them 2. Let us carry our selves as becomes the children of Branch 2 God and let us deport our selves as the children of the high God 1. In obedience 1 Pet. 1.14 As obedient children If a stranger bid a childe do a thing he regards him not but if his father command he presently obeyes Obey God out of love obey him readily obey every command If he bid thee part with thy bosome-sin leave and loath it Jer. 35.5 I set before the sons of the house of the Rechabites pots full of wine and cups and I said unto them Drink ye wine but they said We will drink no wine for Jonadab the son of Rechab our father commanded us saying Ye shall drink no wine neither ye nor your sons for ever Thus when Satan and thy own heart would be tempting thee to a sin and set cups of wine before thee refuse to drink say My heavenly Father hath commanded me not to drink Hypocrites will obey God in some things which are consistent either with their credit or profit but in other things they desire to be excused Like Esau who obeyed his Father in bringing him Venison because probably he liked the sport of Hunting but refused to obey him in a business of greater importance namely in the choice of his wife 2. Let us carry our selves as Gods children in humility 1 Pet. 5.5 Be ye cloathed with humility 't is a becoming garment Let a childe of God look his face every morning in the glass of Gods Word and see his sinful spots this will make him walk humbly all the day after God cannot endure to see his children grow proud he suffers them to fall into sin as he did Peter that their Plumes may fall and they may learn to go on lower ground 3. Let us walk as the children of God in sobriety 1 Thes 5.8 But let us who are of the day be sober Gods children must not do as others they must be sober 1. In their speeches not rash not unseemly Col. 4.6 Let your speech be seasoned with salt Grace must be the salt which seasons our words and makes them savoury our words must be solid and weighty not feathery Gods children must speak the language of Canaan many pretend to be Gods children but their speech bewrayeth them their lips do not drop as an honey-comb but are like the sink * Prov. 15.2 where all the filth of the house is carried out 2. The children of God must be sober in their opinions hold nothing but what a sober man would hold errour as Saint Basil saith is a spiritual intoxication a kind of phrensie if Christ were upon the earth again he might have Patients enow there are abundance of spiritual Lunaticks among us which need healing 3. The children of God must be sober in their attire 1 Pet. 3.3 Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold c. But let it be the hidden man of the heart Gods children must not be conformed to the world Rom. 12.2 't is not for Gods children to do as others taking up every fashion What is a naked breast but a glass in which you may see a vain heart What is spotting of faces but learning the black Art God may turn these black spots into blew walk soberly 4. Let us carry our selves as the children of God in sedulity we must be diligent in our Calling Religion doth not seal Warrants to idleness it was Hieroms advice to his friend to be alwayes well employed Six dayes shalt thou labour God sets all his children to work they must not be like the lillies which toile not neither do they spin heaven indeed is a place of rest Rev. 14.13 They rest from their labours there the Saints shall lay aside all their working-tools and take the Harp and Vial but while we are here we must labour in a Calling God will bless our diligence not our laziness 5. Let us carry our selves as the children of God in magnanimity and heroicalness The Saints are high-born they are of the true blood-royal born of God they must do nothing sneakingly or sordidly they must not fear the faces of men as that brave-spirited Nehemiah Shall such a man as I flie Nehem. 6.11 so should a childe of God say Shall I be afraid to do my duty Shall I unworthily comply and prostitute my self to the lusts and humors of men the children of the most High should do nothing to stain or dishonour their noble birth A Kings son scorns to do any thing which is below him 6. Let us carry our selves as Gods children in sanctity 1 Pet. 1.16 Holiness is the diadem of beauty in this let us imitate our heavenly Father a debauched childe is a disgrace to his father there 's nothing doth more cast a reflection on our heavenly Father than the irregular actings of such as profess themselves his children What will others say Are these the children of the most High is God their Father Rom. 2.24 The Name of God is blasphemed through you
pure conscience A good conscience will abide the fiery trial this made the Martyrs flames beds of Roses good conscience * Murus abaeneus esto Nil conscire sibi is a wall of brass with the Leviathan it laughs at the shaking of a Spear Job 41.29 Let one be in Prison good conscience is a Bird can sing in this Cage Austin calls it the Paradise of a good conscience 5. Make the Scripture familiar to you Psal 119.50 The Scripture well digested by meditation will fit for suffering The Scripture is a Christians Palladium his Magazine and Fort-royal it may be compar'd to the Tower of David on which there hang a thousand Bucklers Cant. 4.3 From these brests of Scripture divine strength flows into the soul Col. 3.16 Let the word of Christ dwell in you richly Hierom speaks of one who by frequent studying the Scripture made his breast bibliothecam Christi the Library of Christ The blessed Scripture as it is an honycomb for comfort so an armory for strength first the Martyrs hearts did burn within them by reading the Scripture †* Luke 24.32 and then their bodies were fit to burn The Scripture armes a Christian both against tentation and persecution 1. Against Tentation Christ himself when he was tempted by the Divel ran to Scripture for armour it is written Three times he wounds the old Serpent with this sword Hierom saith of Saint Paul he could never have gone through so many tentations but for his Scripture-armour Christian art thou tempted go to Scripture gather a stone hence to sling in the face of a Goliah-temptation art thou tempted to pride read that Scripture 1 Pet. 5.5 God resisteth the proud art thou tempted to lust read James 1.15 when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death 2. Against persecution When the flesh draws back the Scripture will recruit us it will put armour upon us and courage into us Rev. 2.10 Fear none of those things which thou shalt suffer behold the Divel shall cast some of you into prison that ye may be tried and you shall have tribulation ten dayes be thou faithful unto death and I will give thee a Crown of life O saith the Christian I am afraid to suffer Feare none of those things thou shalt suffer But why should I suffer I love God and is not this sufficient nay but God will try your love it is that ye may be tried Gods gold is best tried in the Furnace But this persecution is so long No it is but for ten dayes it may be lasting but not everlasting What are ten dayes put in the ballance with eternity But what am I the better if I suffer what comes of it I will saith God give thee a Crown of life Though thy body be Martyr'd thy soul shall be Crown'd But I shall faint when trials come My grace shall be sufficient 2 Cor. 12.9 The weak Christian hath Omnipotency to under-prop it 6. Get a suffering frame of heart Quest What is that Quest Answ A self-denying frame Answ Matth. 16.24 If any man will come after me let him deny himself and take up the Cross Self-denial is the foundation of godliness and if this be not well laid the whole building will fall If there be any lust in our souls which we cannot deny it will turn at length either to scandal or apostasie Self-denial is the thread which must run along through the whole work of Religion the self-denying Christian will be the suffering Christian let him deny himself and take up his Cross For the further Explication of this I shall do two things 1. Shew what is meant by this word deny 2. What is meant by self 1. What is meant by deny the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deny signifies to lay aside to put off to annihilate ones self Beza renders it abdicet seipsum let him renounce himself 2. What is meant by self Self is taken four wayes 1. Worldly self 2. Relative self 3. Natural self 4. Carnal self 1. A man must deny worldly self that is his estate Matth. 19.27 Behold we have forsaken all and followed thee The gold of Ophir must be denied for the pearle of price Let their money perish with them said that noble Marquess of Vico who esteem all the gold and silver in the world worth one houres communion with Christ 2. A man must deny RELATIVE SELF his dearest Relations if God calls if our nearest alliance father or mother stand in our way and would hinder us from doing our duty we must either leap over them or tread upon them Luke 14.26 If any man come to me and hate not father and mother and wife and children c. he cannot be my Disciple Relations must not weigh heavier than Christ 3. A man must deny natural self he must be willing to become a sacrifice and make Christs Crown flourish though it be in his ashes Luk. 14.26 Rev. 12.11 They loved not their lives unto the death Jesus Christ was dearer to them than their own heart-blood 4. A man must deny carnal self this I take to be the chief sense of the Text. 1. He must deny self-ease the flesh cries out for ease it is loth to put its neck under Christs yoke or stretch it self upon the Cross the flesh cries out there is a Lyon in the way Prov. 22.13 We must deny our self-ease they that lean on the soft pillow of sloath will hardly take up the Cross 2 Tim. 2.3 Thou as a good Souldier of Christ endure hardness We must force a way to heaven through sweat and blood Caesars Souldiers did fight with hunger and cold 2. A man must deny self-opinion every man by nature hath an high opinion of himself he is drunk with spiritual pride and a proud man is unfit for suffering he thinks himself too good to suffer What saith he I that am of such a noble descent such high parts such repute and credit in the world shall I suffer a proud man disdains the Cross oh deny self-opinion how did Christ come to suffer He humbled himself and became obedient unto death Phil. 2.8 Let the Plumes of pride fall 3. A man must deny self-confidence Peters confidence undid him Matth. 26.33 34. Though all men shall be offended because of thee yet will I never be offended though I should dye with thee yet will I not deny thee How did this man presume upon his own strength as if he had more grace than all the Apostles besides his denying Christ was for want of denying himself oh deny thy own strength Sampsons strength was in his locks a Christians strength lies in Christ he who trusts to himself shall be left to himself he who goes out in his own strength comes off to his own shame 4. A man must deny self-wisdom †* Renunciet proprio ingenio Beza We read of the wisdom of the flesh 2 Cor. 1.12 Self-wisdom is carnal
other animate as they shew Elephants the blood of Grapes and Mulberries to make them fight the better so the Holy Ghost shews us the blood of Saints and Martyrs to infuse a spirit of zeal and courage into us Micaiah was in the prison Jeremiah in the Dungeon Isaiah was sawn asunder The Primitive Christians though their flesh was boyled roasted dismembred * Alii flammis exusti alii patibulo cruciati yet like the Adamant they remained invincible such was their zeal and patience in suffering that their persecutors stood amazed and were more weary in tormenting then they were in enduring * Tertul. in Apolog. John Husse when he was brought to be burned they put upon his head a tripple crown of paper printed with red Divels which when he saw saith he My Lord Jesus Christ wore a crown of thorns for me why then shall not I wear this crown how ignominious soever Polycarp Bishop of Smyrna when he came before the Proconsul he bade him deny Christ and swear by the Emperour he replyed I have served Christ these eighty six years and he hath not once hurt me and shall I deny him now * Octoginta sex annos illi jam inservii c. Sanders that blessed Martyr said Welcome the Cross of Christ my Saviour began to me in a bitter cup and shall not I pledge him You Baynham you Papists that look for miracles I feel no more pain in the fire than if I were in a bed of Downe Another of the Martyrs said The ringing of my chain hath been sweet Musick in my ears O what a comforter saith he is a good conscience Another Martyr kissing the stake said I shall not lose my life but change it for a better instead of coals I shall have pearls Another when the chain was fastning to him said Blessed be God for this wedding girdle These suffering examples we should lay up God is still the same God he hath as much love in his heart to pity us and as much strength in his arm to help us let us think with our selves what courage the very Heathens have shewn in their sufferings Julius Caesar was a man of an heroick spirit when he was fore-told of a conspiracy against him in the Senate house he answered He had rather dye than fear * Mori se quam timere malle Plut. Mutius Scevola having his hand held over the fire till the flesh fryed and his sinnews began to shrink yet did bear it with an undaunted spirit Quintus Curtius reports of Lysimachus a brave Captain that being adjudged to be cast naked to a Lyon when the Lyon came roaring upon him Lysimachus wrapped his shirt about his arm and thrust it into the Lyons mouth and taking hold of his tongue killed the Lyon Did nature infuse such a spirit of courage and gallantry into Heathens how should grace much more into Christians let us be of Saint Pauls mind Acts 20.24 Not counting my life dear so that I might finish my course with joy 10. Let us lay in suffering considerations A wise Christian is considerative 1. Consider who we suffer for it is for Christ and we cannot suffer for a better friend there is many a man will suffer shame and death for his lusts he will suffer disgrace for a drunken lust he will suffer death for a revengeful lust Shall others dye for their lusts and shall not we dye for Christ Will a man suffer for that lust which damns him and shall not we suffer for that Christ which saves us Oh remember we espouse Gods own quarrel and he will not suffer us to be losers if no man shall kindle a fire on Gods Altar for nought Mal. 1.10 then surely no man shall sacrifice himself for God in the fire for nought 2. It is a great honour to suffer persecution Ambrose speaking in the encomium of his sister said appellabo Martyrem I will say this of her she was a Martyr it is a great honour to be singled out to bear witness to the truth Acts 5.41 They departed from the Council rejoycing that they were counted worthy to suffer shame for his Name 't is a title that hath been given to Kings Defenders of the Faith a Martyr is in a special manner a Defender of the Faith Kings are defenders of the faith by their Swords Martyrs by their blood * Reges conservaâ—t fidem gladio Martyres sanguine Gregory Nazianzene calls Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bulwark of truth 't is a credit to appear for God Martyrs are not only Christs Followers but his Ensign-bearers The Romans had their Camilli and Fabricii brave Warriors which grac'd the field God calls out none but his Champions to fight his battels we read Abraham called forth his trained souldiers Gen. 14.14 such as were more expert and valiant What an honour it is to be one of Christs trained-band the Disciples dreamed of a temporal reign Acts 1.6 Christ tells them Ver. 8. Ye shall be witnesses unto me in Jerusalem c. To bear witness by their sufferings to the truth of Christs Divinity and Passion was a greater honour to the Disciples than to have had a temporal reign upon earth a bloody Cross is more honourable than a purple Robe persecution is called the fiery trial 1 Pet. 3.12 God hath two fires one where he puts his gold and another where he puts his dross the fire where he puts his dross is hell fire the fire where he puts his gold is the fire of persecution God honours his gold when he puts it into the fire 1 Pet. 1.7 1 Pet. 4.14 A Spirit of glory rests upon you Persecution as it is a Badge of our Order so an Ensign of our Glory What greater honour can be put upon a mortal man than to stand up in the cause of God and not only to dye in the Lord but to dye for the Lord. Ignatius called his fetters his spiritual pearls Saint Paul gloried more in his iron chain than if it had been a gold chain Acts 28.20 3. Consider what Jesus Christ endured for us Calvin saith Christs whole life was a series of suffering Christian what is thy suffering art thou poor so was Christ Matth. 8.20 Foxes have holes and the Birds of the Ayre have Nests but the Son of man hath not where to lay his head Art thou surrounded with enemies so was Christ Acts 4.27 Against thy holy childe Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles c. were gathered together Do our enemies lay claim to Religion so did his Matth. 27.6 The chief Priests took the silver pieces and said It is not lawful to put them into the Treasury because it is the price of blood Godly persecutors Art thou reproached so was Christ Matth. 27.29 They bowed the knee before him and mocked him saying Hail King of the Jewes Art thou slandered so was Christ Matth. 9.34 He casteth out Divels through the
all our burdens to supply all our wants there can be no defect in that which is infinite Use 1 Use 1. Information And it hath six Branches Inform. Branch 1 1. It shews us the glorious fulness of Jesus Christ He is all in all Christ is a Panoply a Magazin and Store-house of all spiritual riches you may go with the Bee from flowre to flowre and suck here and there a little sweetness but you will never have enough till you come to Christ for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in all Now in particular Christ is all in six Respects 1. Christ is all in regard of righteousness 1 Cor. 1.30 He is made to us righteousness The Robe of innocency like the vail of the Temple is rent asunder ours is a ragged righteousness Isa 64.6 Our righteousnesses are as filthy rags As under rags the naked body is seen so under the rags of our righteousness the body of death is seen we can defile our duties but they cannot justifie us but Christ is all in regard of righteousness Rom. 10.4 Christ is the end of the Law for righteousness to them that believe * Domine Jesu ego sum peccatum tuum tu es justitia mea Luth. That is through Christ we are as righteous as if we had satisfied the Law in our own persons Jacob got the blessing in the garment of his elder brother so in the garment of Christ our elder brother we obtain the blessing Christs righteousness is a coat woven without seam 2 Cor. 5. ult We are made the righteousness of God in him 2. Christ is all in regard of Sanctification 1 Cor. 1.30 He is made to us Sanctification Sanctification is the spiritual enamel and embroydery of the soul 't is nothing else but Gods putting upon us the jewels of holiness the Angels glory by it we are made as the Kings daughter all glorious within Psal 45.13 This doth disponere ad coelum it doth tune and prepare the soul for heaven it turns iron into gold it makes the heaâ— which was Satans Picture Christs Epistle The Virgâ—â— â—â—â—her 2.12 had their dayes of purification they 〈◊〉 first to be perfumed and anointed and then they were to stand before the King we must have the anointing of God 1 John 2.27 and be perfumed with the graces of the Spirit those sweet odours and then we shall stand before the King of heaven there must be first our dayes of purification before our dayes of glorification what a blessed work is this a soul beautified and adorned with grace is like the coelum stellatum the firmament bespangled with glittering stars O what a Metamorphize is there I may allude to that Cant. 3.6 Who is this that comes out of the wilderness with myrrhe and frankincense and all the powders of the Merchant So who is this that comes out of the wilderness of sin perfum'd with all the graces of the Spirit Holiness is the signature and engraving of God upon the soul but whence is this Christ is all he is made to us Sanctification he it is that sends his Spirit into our hearts to be a refiners fire to burn up our dross and make our graces sparkle like gold in the Furnace Christ ariseth upon the soul with healing under his wings Mal. 4.2 He heals the understanding and saith Let there be light he heals the heart by dissolving the stone in his blood he heals the will by filing off its rebellion Thus he is all in regard of Sanctification 3. Christ is all in regard of Divine acceptance Eph. 1.6 He hath made us accepted in the Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us Favourites so Chrysostom and Theophylact render it through Christ God is propitious to us and takes all we do in good part A wicked man being out of Christ is out of favour as his â—oughing is sin Prov. 21.14 so his praying is 〈◊〉 â—â—ov 15.8 God will not come near him his breaâ—â— infectious God will hear his sins and not his prayers but now in Christ God accepts us Eccles 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepts thy works as Joseph did present his Brethren before Pharaoh and brought them into favour with the King Gen. 47.2 so the Lord Jesus carries the names of the Saints upon his breast and presents them before his Father so bringing them into repute and honour through Christ God will treat and parly with us he speaks to us as Isa 62.4 Thou shalt no more be termed forsaken but thou shalt be called Hephêªibah for the Lord delighteth in thee Through the red glass every thing appears of a red colour through the blood of Christ we look of a sanguine complexion ruddy and beautiful in Gods eyes 4. Christ is all in regard of Divine assistance a Christians strength lies in Christ Phil. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ Whence is it a Christian is able to do duty to resist tentation but through Christs strengthning * Nunquam Caesar tanto impetu civitates oppugnavit quanto Satan conscientias piorum Luther Whence is it that a sparkle of grace lives in a Sea of corruption the storms of persecution blowing but that Christ holds this sparkle in the hollow of his hand Whence is it that the roaring Lyon hath not devoured the Saints but that the Lyon of the Tribe of Judah hath defended them Christ not only gives us our Crown but our Shield he not only gives us our garland when we overcome but our strength whereby we overcome Rev. 12.11 They overcame him that is the accuser of the Brethren by the blood of the Lamb. Christ keeps the Fort-royal of grace that it be not blown up Peters shield was bruised but Christ kept it that was not broken I prayed for thee that thy faith fail not Luke 22.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it be not in a total Eclipse The Crown 〈◊〉 all the Saints victories must be set upon the head of Christ Rom. 8.38 In all these things we are more than Conquerors through Christ Write the name of Michael upon all your conquests 5. Christ is all in regard of pacification when conscience is in an agony and burns as hell in the sense of Gods wrath * Job 6.4 now Christ is all he poures the balm of his blood into these wounds he maketh the storm a calm Christ doth not only make peace in the Court of heaven but peace in the Court of conscience he not only makes peace above us but within us Joh. 16. ult That in me ye might have peace in me tanquam in fonte saith Cyprian all our golden streams of peace flow from this fountain John 14.27 Peace I leave with you my peace I give unto you Jesus Christ not only purchased peace for us but speaks peace to us he is called the Prince of peace Isa 9.6 Peace
your Estates above your Relations that man doth not deserve Christ at all who doth not prize Christ above all Jesus Christ is an incomprehensible blessing whatever God can require for satisfaction or we can desire for salvation is to be found in Christ oh then let him be the highest in our esteem no writing shall please me saith Saint Bernard if I do not read the Name of Christ there The Name of Christ is the only musick to a Christians ear and the blood of Christ is the only cordial to a Christians heart 2. If Jesus Christ be all then make sure of Christ Branch 2 never leave trading in Ordinances till you have gotten this pearle of price in Christ there is the accumulation of all good things oh then let not your souls be quiet till this bundle of myrrhe lie between your breasts Cant. 1.13 In other things we strive for a propriety This house is mine these jewels are mine and why not this Christ is mine There are only two words which will satisfie the soul Deity and Propriety Quid est Deus si non est meus saith Austin What was it the better for the old world they had an Ark as long as they did not get into the Ark And that I may perswade all to get Christ let me shew you what an enriching blessing Christ is 1. Christ is bonum transcendens a supreme good put what you will in the ballance with Christ he doth infinitely out-weigh Is life sweet Christ is better he is the life of the soul Col. 3.4 his loving-kindness is better than life Psal 63.3 Are Relations sweet Christ is better he is the friend sticks closer than a brother 2. Christ is bonum sufficiens a sufficient good he who hath Christ needs no more he who hath the Ocean needs not the Cistern If one had a Manuscript that contained all manner of learning in it having all the Arts and Sciences he need look in no other book so he that hath Christ needs look no further Christ gives grace and glory Psal 84.11 The one to cleanse us the other to crown us as Jacob said It is enough Joseph is yet alive Gen. 45.28 So he that hath Christ may say Luther it is enough vivit Christus Jesus is yet alive 3. Christ is bonum adaequatum a sutable good in him dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fulness Col. 1.19 He is bonum in quo omnia bona he is whatever the soul can desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ is beauty to adorn gold to enrich balm to heal bread to strengthen wine to comfort salvation to crown Christ is quicquid appetibile if we are in danger he is a shield if we are disconsolate he is a Sun he hath enough in his wardrobe abundantly to furnish the soul 4. Christ is bonum sanctificans a sanctifying good he makes every condition happy to us he sweetens all our comforts and sanctifies all our crosses 1. Christ sweetens all our comforts he turns them into blessings health is blessed estate is blessed relations are blessed Christs love is as the pouring sweet water on flowres which makes them cast a more fragrant perfume A wicked man cannot have that comfort in outward things as a godly man hath he may possess more but he enjoyes less he who hath Christ may say This mercy is reached to me by the hand of my Saviour this is a love-token from him an earnest of glory 2. Christ sanctifies all our crosses they shall be medicinal to the soul they shall work sin out and work grace in Gods stretching the strings of his Viol is to tune it and make the musick better Christ sees to it that his people lose nothing in the Furnace but their drossie impurities * Quod durum fuit paâ—i memi nisse dulce est Sen. Trag. 5. Christ is bonum rarum a rare blessing there are but few that have him the best things when they grow common begin to be slighted when silver was in Jerusalem as stones 1 Kings 10.27 it was apt to be trod upon Christ is a jewel that few are enriched with which may both raise our esteem of him and quicken our pursuit after him those to whom God hath given both the Indies he hath not given them Christ they have the fat of the earth but not the dew of heaven and among us Protestants many who hear of Christ but few that have him Luke 4.25 Many widows were in Israel in the dayes of Elias when the heaven was shut up three years and six months but unto none of them was Elias sent save unto Sarepta a City of Sidon unto a woman that was a widow There are many in this City who have Christ sounded in their ears but few who haâ—e Christ formed in their hearts O how should we labour to be of this few they who are Christless should be restless 6. Christ is bonum selectum a select choice good God shews more love in giving us Christ than in giving us Crowns and Kingdoms God may give us other things and hate us but in giving Christ he bestows the highest pledge of his love God may give the men of the world bona scabelli as Austin saith the blessings of the foot-stool but in giving Christ to a man he gives him bona Throni the blessings of the Throne what though others have a crutch to lean on if thou hast a Christ to lean on Abraham sent away the sons of the Concubines with gifts but he gave all he had to Isaac Gen. 25.5 God may send away others with a little gold and silver but if he gives thee Christ he gives thee all that ever he hath for Christ is all and in all Psal 145.16 Thou openest thy hand and satisfiest every living thing in bestowing the world God doth but open his hand but in bestowing Christ he opens his heart Christ is a crowning blessing 7. Christ is bonum fine quo nihil bonum he is such a good as without which nothing is good without Christ health is not good 't is fuel for lust riches are not good they are golden snares Ordinances are not good though they are good in themselves yet not good to us they profit not they are as breasts without milk as bottles without wine nay they are not only a dead letter but a savour of death without Christ they will damn us for want of Christ millions go loaded to hell with Ordinances 8. Christ is bonum permanens an enduring good other things are like the Lamp which while it shines it spends the heavens shall wax old like a garment Psal 102.26 But Jesus Christ is a permanent good with him are durable riches Prov. 8.18 They last as long as eternity it self lasts 9. Christ is bonum diffusum a diffusive communicative good he is full not only as a vessel but as a spring he is willing to give himself to us if indeed Christ should say he would have
nothing to do with us we are not in his Commission he is not sent to such sinners as we then we might despair but he is willing that we should have him he calls Come unto me all ye that are weary he would fain have the match made up between us and him oh that we were but as willing as Christ is Now then if there be all this variety of excellency in Jesus Christ * Multifaria suavâ—tatis dul cedo exubeâ—at in pectore Domini Jesu Bern. it may make us ambitiously desirous of an interest in him Quest But how shall I get a part in Christ Answ 1. See your need of Christ know that you are undone without him How obnoxious are you to Gods eye how odious to his nature how obnoxious to his justice O sinner how near is the Serjeant to arrest thee The Furnace of hell is heating for thee and what wilt thou do without Christ 't is only the Lord Jesus can stand as a screen to keep off the fire of Gods wrath from burning thee Tell me then is there not need of Christ though Christ be offered to sinners yet he will not have his love abused he will not throw away himself upon such as see no need of him see thy self wounded and then Christ that good Samaritan will poure in wine and oyle into thy wounds think often of that Scripture John 3.18 He that believeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned already He that dies in his sin not laying hold on Christ by faith is as sure to be condemned as if he were condemned already 2. Be importunate after Christ Lord give me Christ or I die As Acsah said to her father Caleb Josh 15.19 Thou hast given me a South land give me also springs of water So should a poor soul say Lord thou hast given me an estate in the world but this South-land will not quench my thirst give me also springs of water Give me those living springs which run in my Saviours blood Thou hast said Let him that is athirst come and whosoever wil let him take the water of life freely Rev. 22.17 18. Lord I thirst after Jesus Christ nothing but Christ will satisfie me I am dead I am damned without him oh give me this water of life When the blind man was importunate Jesus stood still Luke 18.40 and wrought a cure upon him verse 42. Christ cannot deny a praying soul As the tender mother opens the breast when the child cries for it so when an humble thirsty sinner cries importunately to heaven God will open the breast of free-grace and say Here take my Christ be satiated with him let him be to thee all in all both for food and medicine 3. Be content to have Christ as Christ is offered a Prince and a Saviour Acts 5.31 Be sure you do not compound or indent with Christ Some would have Christ and their sins too Is Christ all and will you not part â—â—th something for this all Christ would have you part with nothing but what will damn you if you keep namely your sins Vomit up this poyson by repentance and Christ will pour in the wine of his blood to chear your heart There are some bid fair for Christ they will part with some sins but keep a reserve Jacob would let all his sons go but Benjamin whereas if you leave but one sin in your heart it will be as an Egge for Satan to brood upon If a man part with many lovers and retain the love but of one Harlot he is an Adulterer so if thou partest with many sins and dost retain the love but of one sin thou hast an adulterous heart and Christ will not make up a match with thee Doth that man think he shall have Christs love that feeds sinne in a corner O part with all for him who is all Part with thy lusts nay thy life if Christ calls 3. It exhorts us not only to get Christ but to labour Branch 3 to know that we have Christ Exhort 1 John 2.3 hereby we know that we know him This reflex act of faith is more than the direct act Some Divines call it sensus fidei the perception or sensible feeling of faith now concerning this knowledge that Christ is ours which is the same with assurance I shall lay down these four Corollaries or conclusions 1. That this knowledge is feasible it may be had 1 John 5.13 These things have I written to you that believe that ye may know ye have eternal life and that ye may believe on the Name of the Son of God The meaning is the Apostle wrote to these believers that they might know they were believers and might be assured Christ was theirs Indeed the Papists deny this certainty of knowledge it is inserted in one of their Canons Anathema sit Let him be Anathema who holds assurance But that we may arrive at it I shall evince by these demonstrations 1. Why else doth God bid us make our calling and election sure 2 Pet. 1.10 if assurance may not be had and to prove our selves whether we are in the faith 2 Cor. 13.5 if we cannot come to this knowledge that Christ is ours The Greek word there for proving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to boar or pierce thorow a piece of mettal to see whether it be gold within or no a Christian may thus pierce his heart by examination and self-reflection to see whether Christ be formed within him or no. 2. What are all the signes which the Scripture gives of a man in Christ but so many ciphers if the knowledge of this interest may not be had 1 John 3.14 We know that we have passed from death unto life because we love the brethren and 1 John 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit Here are two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evident characters of a man in Christ now these signs are in vain if assurance may not be arrived at 3. There are some duties enjoyned in Scripture which to perform is utterly impossible if the knowledge of an interest in Christ be not attainable we are bid to rejoyce in God Phil. 4.4 and to rejoyce in tribulation 1 Pet. 4.13 How can he rejoyce in suffering who doth not know whether Christ be his or no 4. Why hath Christ promised to send the Comforter John 14.16 whose very work it is to bring the heart to this assurance if assurance that Christ is ours may not be had Therefore in Scripture we read of the seal of the Spirit Ephes 1.13 The earnest and first-fruits 2 Cor. 1.22 Rom. 8.23 The promise of the Comforter were in vain the earnest and witness of the Spirit were but phantasmes and nullities if the assurance of union with Christ be not feasible 5. Some of the Saints have arrived at this certainty of knowledge therefore it may be had Job knew that his Redeemer lived Job
love Christ in the excess MARY LOVED MUCH Luke 7.47 but not too much if Christ cannot be prized enough he cannot be loved too much the Angels in heaven cannot love Christ to his worth 3. When you love other things you love that which is worse than your selves if you love a fair house a pleasant garden a curious picture these things are worse than your selves if I would love any thing more intensly and ardently it should be something which is better than my self and that is Jesus Christ He who is all let him have all give him your love who desires it most and deserves it best Minus te amat qui aliquid tecum amat 3. Make Christ all in your abilities do all in his strength Ephes 6.10 Be strong in the Lord and in the power of his might When you are to resist a tentation to mortifie a corruption do not go out in your own strength but in the strength of Christ Be strong in the Lord. Some go out to duty in the strength of parts and go out against sin in the strength of resolutions and they come home foiled Alas what are our resolutions but like the green wit hs which did binde Sampson a sinful heart will soon break these do as David when he was to go against Goliah saith he I come to thee in the Name of the Lord. So say to thy Goliah-lust I come to thee in the Name of Christ Then we conquer when the Lyon of the Tribe of Judah marcheth before us Christ is called an horn of salvation Luke 1.69 The strength of a creature lies in his horn so the strength of a believer lies in this horn of salvation Oh make Christ all do all in his strength The Bird may as well flie without wings as we can do any thing prevailing without Christ 1 Sam. 2.9 For by strength shall no man prevail 4. Make Christ all in your aimes do all to his glory 1 Pet. 4.11 Let Christ be the center to which all the lines of your actions are drawn the hypocrite pretends Christ but drives on some self-interest Hos 10.1 He is like one who pretends to woe for his friend but is a sutor for himself Simon Magus would have given money for the gift of the Holy Ghost Acts 8.18 but probably the reason was because he intended to have sold that gift to others how many make the Name of Christ a stirrup to get into the saddle of honour and preferment it is well if some have not made the Crown delinquent for its jewels and the Church for its Lands The squint-ey'd hypocrite is the Divels wind-fall oh make Christ all in your aimes and designs in every action propound this question Will this make for the honour of Christ will this bring any Revenues into his Exchequer how happy were it if it might be said of us as the Angel speaks to the two Maries Matth. 28.5 I know that ye seek Jesus which was crucified If a man doth not take a right aime he can never hit the mark he who doth not aime at Gods glory can never hit the mark of his own salvation 5. Make Christ all in your affiance trust to none but Christ for salvation the Papists make Christ something but not all they trust partly to Christ and partly to their own merits they pray to Christ and Angels to Christ as a Mediator of Redemption and to Angels as Mediators of Intercession they invocate the Virgin Mary for mercy so mingling her milk with Christs blood but what is given to others superstitiously is taken from Christ sacrilegiously they have their Masses Pennance extream unction they confess indâ—ed Christs blood doth wholly satiâ—fie for Original sin but sins after Baptisme committed they have fountains of their own to wash in The Eagles feathers will not mix with other feathers Christ will not endure to have his blood mixed either with the merits of Saints or prayers of Angels Christ will be all in all or nothing at all And is there not naturally a spice of Popery in our hearts we would be grafting happiness upon the stock of our own righteousness every man saith Luther is born with a Pope in his heart How ready are we to Idolize our duties and graces and to draw so much from the stream as to neglect the Spring Oh make Christ all in regard of recumbency let him be your City of refuge to flie to your Ark to trust to It was a good speech of Luther If I could keep the whole Moral Law I would not trust to this for justification I would vail and stoop to Christs merits 6. Make Christ all in your joy Gal. 6.14 God forbid that I should glory save in the Cross of our Lord Jesus Christ Luke 1.47 My spirit rejoyceth in God my Saviour The Virgin Mary did not so much rejoyce that she was Christs Mother as that Christ was her Saviour she did not so much rejoyce that Christ was conceived in her womb as that he was formed in her heart how glad was Simeon when he had taken Christ in his arms Luke 2.29 How chearful may that man be who hath taken Christ in the arms of his faith The wise men when they saw the star rejoyced with exceeding great joy Matth. 2.10 O Christian hast thou seen the Lord Jesus hath this morning Star shined into thy heart with its enlightning quickning beams then rejoyce and be exceeding glad Shall others rejoyce in the world and will not you rejoyce in Christ how much better is he than all other things God hath given the men of the world a Crutch to lean on he hath given thee a Christ to lean on oh rejoyce in Christ Shall the Malefactor rejoyce and shall not the Favourite rejoyce it reflects disparagement upon Christ when his Saints are sad and drooping is not Christ yours what would you have more Object 1. But saith one I am low in the World Object 1 and that takes off the Chariot wheels of my joy and makes me drive heavily Answ But hast thou not Christ and is not Christ all Answ Psal 16.5 6. The Lord is the portion of my inheritance and of my cup the lines are fallen unto me in pleasant places yea I have a goodly heritage Christ is omnibus Thesauris opulentior an inexhaustible Treasury Aug. and he who by faith is united to him hath a title to all Christs riches A beggar being married to a Prince she hath a right and title to all his Revenues Object 2. If indeed I knew Christ were mine then I Object 2 could rejoce but how shall I know that Answ 1. Is thy soul fill'd with anhelations and pantings after Christ Answ dost thou desire as well water out of Christs sides to cleanse thee as blood out of his sides to save thee These sighs and groans are stirred up by the Spirit of God by the beating of this pulse judge of the life of faith in thee a wicked man hath
never thinks he hath fully healed us till he hath drawn his own beautiful image upon us Cant. 2.13 Arise my fair one fair with justification fair with sanctification Christ doth not only heal but adorn he is called the Sun of righteousness Mal. 4.2 Not only because of the healing under his wings but because of those Rayes of beauty which he puts upon the soul Rev. 12.1 12. And lastly Christ is the most bountiful Physitian Other Patients do enrich their Physitians but here the Physitian doth enrich the Patient Christ prefers all his Patients he doth not only cure them but crown them Rev. 2.10 Christ doth not only raise from the bed but to the Throne he gives the sick man not only health but heaven 1 Good Newes this day there is balm in Gilead Use 1 there is a Physitian to heal sin-sick souls the Angels that fell had no Physitiâ—â— sent to them we have there are but few in the world to whom Christ is revealed they that have the gold of the Indies want the blood of the Lamb but the Sun of righteousness is risen in our Hemisphere with healing in his wings If a man were poysoned what a comfort would it be to him to hear that there were an herb in the Garden could heal him if he had a gangrene in his body and were given over by all his friends how glad would he be to hear of a Chyrurgion that could cure him O sinner thou art full of peccant humours thou hast a gangren'd soul but there is a Physitian that can recover thee There is hope in Israel concerning this though there be an old Serpent to sting us with his tentations yet there is a Brazen Serpent to heal us with his blood Use 2 2. If Christ be a Physitian then let us make use of this Physitian for our diseased souls Luke 4.40 When the Sun was setting all they that had any sick with divers diseases brought them unto him and he laid his hands on every of them and healed them You that have neglected a Physitian all this while now when the Sun of the Gospel and the Sun of your life is even setting bring your sick souls to Christ to be cured Christ complains that though men are sick even to death yet they will not come or send to the Physitian John 5.40 Ye will not come to me that ye might have life In bodily diseases the Physitian is the first that is sent to in soul-diseases the Physitian is the last that is sent to But here there are many sad Objections that poor souls make against themselves why they do not come to Christ their Physitian Object 1 Objâ—ction 1. Alas I am discouraged to go to Christ to cure me because of my unworthiness just like the Centurion who sent to Christ about his sick servant Luke 7.6 Lord trouble not thy self for I am not worthy that thy thou shouldest enter under my roof Christ was coming to heal his servant but the Centurion would have slaved off Christ from coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not worthy So saith many a trembling soul Christ is a Physitian but who am I that Christ should come under my roof or heal me I am unworthy of mercy as Mephibosheth said to King David 2 Sam. 9.8 What is thy servant that thou shouldest look upon such a dead Dog as I am Now to such as have their hearts broken with a sense of their unworthiness and are discouraged from coming to Christ to heal them let me say these five things by way of reply 1. Who did Christ shed his blood for but such as are unworthy 1 Tim. 1.15 Jesus Christ came into the world to save sinners Christ came into the world as into an Hospital among a company of lame bed-rid souls 2. Though we are not legally worthy we may be evangelically it is part of our worthiness to see our unworthiness Isa 41.14 Fear not thou worme Jacob. Thou mayst be a worme in thy own eye yet a Dove in Gods eye 3. Though we are unworthy yet Christ is worthy we do not deserve a cure but Christ hath merited mercy for us he hath store of blood to supply our want of tears 4. Who was ever yet saved because he was worthy What man could ever plead this title Lord Jesus heal me because I am worthy What worthiness was there in Paul before his conversion what worthiness was there in Mary Magdalen out of whom seven Divels were cast but free-grace did pity and heal them God doth not find us worthy but makes us worthy 5. If we will never come to Christ to be healed till we are worthy we must never come and let me tell you this talking of worthiness savours of pride we would have something of our own had we such preparations and self-excellencies then we think Christ would accept of us and we might come and be healed this is to see our Physitian oh let not the sense of unworthiness discourage * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go to Christ to be healed Arise he calleth thee Mark 10.49 Object 2 2. Objection But I fear I am not within Christs Commission I am not of the number of those that shall be saved and then though Christ be a Physitian I shall not be healed Answ 1 Answ 1. We must take heed of drawing desperate conclusions against our selves 't is high presumption for us to make our selves wiser than the Angels All the Angels in heaven are not able to resolve this question Who are elected and who are reprobated Answ 2 2. Thou that sayest thou art not within Christs Commission read over Christs Commission see who he comes to heal Luke 4.18 He hath sent me to heal the broken-hearted Hath God touched thy heart with remorse dost thou lay to heart thy Gospel-unkindnesses dost thou weep more out of love to Christ than fear of hell then thou art a broken-hearted sinner and art within Christs Commission a bleeding Christ will heal a broken heart Object 3 3. Objection But my sins are so many that sure I shall never be healed I am sick of many diseases at once Answ Answ Thou hast the more need of a Physitian one would think that was a strange speech of Peter to Christ Luke 5.8 Depart from me for I am a sinful man O Lord rather Lord come near to me Is it a good Argument to say to a Physitian I am diseased therefore depart from me No therefore come and heal me Our sins should serve to humble us not to beat us from Christ I tell you if we had no diseases Christ would have no work to do in the world Object 4 4. Objection But my disease is inflamed and grown to a Paroxysme my sin is greatly heightned Answ Answ The playster of Christs blood is broader than thy sore 1 John 1.7 The blood of Jesus Christ cleanseth us from all sin The blood of the Lamb takes away the poyson of the Serpent all diseases are alike
to Christs blood he can cure the greatest sin as well as the least * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hast thou a bloody issue of sinne running the issue of blood in Christs sides can heal thine 5. Objection But mine is an old inveterate disease Object 5 and I fear it is incurable Answ Though thy disease be chronical Answ Christ can heal it Christ doth not say if this disease had been taken in time it might have been cured he is good at old sores The Thief on the Cross had an old festring disease but Christ cured it it was well for him his Physitian was so near Zacheus an old sinner a Custome-house man he had wronged many a one in his time but Christ cured him Christ sometimes grafts his grace upon an old Stock we read Christ cured at Sun-setting Luke 4.40 He heals some sinners at the Sun-setting of their lives 6. Objection But after I have been healed my disease Object 6 hath broken forth again I have relapsed into the same sin therefore I fear there 's no healing for me Answ It is rare that the Lord leaves his children to these relapses though through the suspension of grace Answ and the prevalency of tentation it is possible they may fall back into sin these sins of relapse are sad It was an aggravation of Solomons offence that he sinn'd after the Lord had appeared to him twice 1 Kings 11.9 These sins after healing open the mouth of conscience to accuse and stop the mouth of Gods Spirit which should speak peace These sins exclude from the comfort of the promise it is as it were sequestred but if the soul be deeply humbled if the relapsing sinner be a relenting sinner let him not cast away the anchor of hope but have recourse to his soul-physitian Jesus Christ can cure a relapse he healed Davids and Cranmers relapse 1 John 2.1 If any man sinne we have an Advocate with the Father Jesus Christ Christ appears in the Court as the Advocate for the Client As he poured out his blood upon the brazen Altar of the Crosse so he poures out his prayers at the golden Altar in heaven Heb. 7.25 He ever liveth to make intercession for us Christ in the work of intercession presents the merit of his blood to his Father and so obtains our pardon and applies the vertue of his blood to us and so works our cure therefore be not discouraged from going to thy Physitian though thy disease hath broken out again yet Christ hath fresh sprinklings of his blood for thee he can cure a relapse Object 7 7. Objection But there is no healing for me I fear I have sinned the sin against the holy Ghost Answ 1 Answ 1. The fear of sinning it is a signe thou hast not sinned it Answ 2 2. Let me ask Why dost thou think thou hast sinned the sin against the holy Ghost I have grieved the Spirit of God Answ Answ Every grieving the Spirit of God is not that fatal sin We grieve the Spirit when we sin against the illumination of it the Spirit being grieved may depart for a time and carry away all its honey out of the Hive leaving the soul in darkness Isa 50.10 But every grieving the Spirit is not the sin against the Holy Ghost A childe of God when he hath sinned his heart smites him and he whose heart smites him for sin hath not commited the unpardonable sin A childe of God having grieved the Spirit doth as Noah when the Dove did flie out of the Ark he opened the windows of the Ark to let it in again A godly man doth not shut his heart against the Spirit as a wicked man doth Acts 7.51 The Spirit of God would come in he keeps him out but a gracious soul opens his heart to let in the Spirit as Noah opened the door of the Ark to let in the Dove * Intra sancte Spiritus ut habeam te velut signaculum super cor meum Austin Christian is it not so with thee then be of good comfort thou hast not sinned the sin against the Holy Ghost that sin is a malicious despighting the Spirit * Hebr. 10.29 which thou tremblest to think of Therefore laying aside these Argumentations and Disputes whatever the diseases of thy soul are come to Christ for a cure believe in his blood and thou mayst be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see what a skilful and able Physitian Christ is what Soveraign oyles and balsomes he hath how willing he is to cure sick souls oh then what remains but that you cast your selves upon his merits to heal and save you of all sins unbelief is the worst because it casts disparagement on Christ as if he were not able to work a cure Oh Christian believe in thy Physitian John 3.15 that whosoever believeth in him should not perish Say as Queen Esther Esther 4.16 I will go in unto the King which is not according to the Law and if I perish I perish So say the Lord Jesus is a Physitian to heal me I will adventure on his blood if I perish I perish Queen Esther ventur'd against Law she had no promise that the King would hold out the golden Scepter but I have a promise which invites me to come to Christ He that comes unto me I will in no wise cast him out John 6.37 Faith is an healing grace We read when the Israelites were burying a man for fear of the Souldiers of the Moabites they cast him for haste into the grave of Elisha now the man as soon he was down and had touched the dead body of the Prophet revived and stood upon his feet 2 King 13.21 so if a man be dead in sin yet let him be but cast into Christs grave and by faith touch Christ who was dead and buried he will revive and his soul will be healed Remember there 's no way for a cure but by believing without faith Christ himself will not avail us Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Faith is the applying of Christs merit A playster though it be never so rare and excellent yet if it be not applyed to the wound will do no good though the playster be made of Christs own blood yet it will not heal unless applyed by faith The Brazen Serpent was a Soveraign remedy for the cure of those that were stung but if they had not looked upon it they received no benefit So though there bean healing vertue in Christ yet unless we look upon him by the eye of faith we cannot be cured * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Above all things labour for faith this is the all-healing grace this hand touching Christ fetcheth vertue from him Not that faith hath more worthiness than other graces but only it is influential as it makes us one with Christ If a man had a stone in a Ring that could heal many diseases we
say the Ring heals but it is not the Ring but the stone in the Ring that doth the cure so faith saves and heals not by its own vertue but as it layes hold on Christ and fetcheth down his sacred influences into the soul 2. If Jesus Christ be a spiritual Physitian let us labour to hasten the cure of our souls Consider 1. What a little time we have to stay here and let that hasten the cure Solomon saith there is a time to be born and a time to dâ—e Eccles 3.2 but mentions no time of living as if that were so shoâ—t that it were not worth naming the body is called a vessel 1 Thes 4.4 This Vessel is filled with breath sickness broacheth it and death draws it out Oh hasten thy souls cure death is upon its swift march and if that surprizeth you suddenly there is no cure to be wrought in the grave Eccles 9.10 There is no work nor device nor wisdom in the grave whither thou goest 2. Now is properly the time of healing now is the day of grace now Christ poures out his balsomes now he sends abroad his Ministers and Spirit 2 Cor. 6.2 Now is the accepted time There were certain healing dayes wherein the King healed them that had the evil The day of grace is an healing day if we neglect the day of grace the next will be a day of wrath Rom. 2.5 Oh therefore hasten the cure of thy soul rather neglect thy food than thy cure sin will not only kill but damn To get a cure 1. Come to the healing pool of the Sanctuary the Spirit of God may on a sudden stir these waters the next Sabbath for ought thou knowest may be an healing day to thy soul 2. Pray others to pray for you when any disease is upon your body you desire the prayers of others the prayers of the Saints are pretiosa balsama precious balmes and medicines to cure sick souls 3. Is Jesus Christ a soul-physitian then let me speak to you who are in some measure healed of your damnable disease I have foure things to say 1. Break forth into thankfulness though sin be not quite cured there are still some grudgings of the disease yet the reigning power of it is taken away you are so healed that you shall not dye John 3.16 John 11.26 Those that were cured by the Brazen Serpent afterwards dyed but such as are healed by Christ shall never dye Sin may molest it shall not damn oh then what cause have you to admire and love your Physitian The Lord Jesus hath taken out the core of your disease and the curse publish your experiences Psal 66.16 I will tell you what God hath done for my soul As a man that hath been cured of an old disease how glad and thankful is he he will tell others of the medicine that cured him So say I will tell you what God hath done for my soul He hath cured me of an old disease an hard unbelieving heart a disease that hath sent millions to hell Truly we may chearfully bear any other sickness if this soul-sickness be cured Lord saith Luther strike and wound where thou wilt if sin be pardoned Oh let the high praises of God be in your mouth Psal 149.6 God expects thankfulness as a tribute he wonders men bring not their thank-offering Luk. 17.17 Were there not ten cleansed but where are the nine 2. Are you healed take heed of coming into infected company lest you take the infection the wicked are Divels to tempt to sin Lot was the worlds wonder that lived in Sodom when it was a Pest-house yet did not catch the disease 3. Take heed of relapses Men are afraid of a relapse after they are cured beware of soul-relapses Hath God softned thy heart take heed of hardning it Hath he cured thee in some measure of deadness do not relapse into a drowsie security Thou mayest have such an uproar and agony in thy conscience as may make thee go weeping to thy grave Oh take heed of falling sick again sin no more best a worse thing come unto thee John 5.14 4. Pity your friends that are sick unto death shew your piety in your pity Hast thou a childe that is well and lusty but hath a sick soul pity him pray for him David wept and fasted for his sick childe 2 Sam. 12.16 Thy childe hath the plague of the heart and Thou hast conveyed the plague to him weep and fast for thy child Hast thou a wife or husband that though they do not keep their bed yet the Lord knows they are sick they are under the raging power of sin oh let thy bowels yearn over them lift up a prayer for them the prayer of faith may save a sick soul Prayer is the best physick can be used in a desperate case you that have felt the disease of sin and the mercy of your Physitian learn to pity others 4. And lastly Is Christ a soul-physitian then let us go to Christ to cure this sick dying Nation England God knows is a sick Patient the whole head is sick the whole heart is faint Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when no part of the body is free from distemper The body Politick hath a Kakexy it is ill all over Magistracy Ministry Commonalty are diseased and those who pretended to be our Healers are Physitians of no value We have spent our money upon these Physitians but yet our sores are not healed Jer. 14.19 Why hast thou smitten us and there is no healing for us Instead of healing us those who should have been our Physitians have encreased the Nations malady by giving a toleration this is like giving strong water in a Feaver which doth more inflame the disease Ah sick England because sinful England sick of error uncleanness drunkenness so sick that we may fear our Funerals are approaching And which is the worst symptom though balm hath been poured into our wounds the precious Ordinances of God have been applied yet we are not healed a signe of bad flesh that is so ill to be cured This sin-sickness in the Land hath brought forth many direful effects division oppression blood-shed the very bowels and arteries of the Nation are almost torn asunder so that now God hath fulfilled that threatning upon us Micah 6.13 I will make thee sick with smiting thee We have made our selves sick with sinning and God had made us sick with smiting Now what remains but that we should go to the great Physitian of souls whose blood sprinkles many Nations * Isa 52.15 that he would apply some healing medicines to dying England God can with a word heal he can give repentance as well as deliverance he can put us in joynt again Let all the people of the Land lie between the Porch and the Altar saying Spare thy people O Lord Joel 3.17 Our prayers and tears may set Christ on work to heal us Psal 106.23 Therefore he said that he would
with and the son breaks the father is not bound to set him up again God gave Adam a stock of grace to begin the world with Adam did break and make all his children Banquerupts God is not tyed to give him grace again 2. God may justly deny his grace to every wicked man because he is a despiser of grace he tramples this pearle under foot Prov. 1.7 Is God bound to give grace to them that despise it If a Kings pardon be rejected once he is not bound to tender it any more but I shall not launch forth any further into this 4. The cogency and necessity of grace it is most needful because it fits us for communion with God 2 Cor. 6.14 What communion hath light with darkness God can no more converse with an ungracious soul than a King can converse with a Swine it is by grace that we keep a constant intercourse with heaven 1. Let me with the greatest zeal and earnestness perswade Use 1 all who have souls to save Exhort to endeavour after grace this is the Unum Necessarium grace will be desirable at death it is as useful now and more seasonable to look after Prov. 4.7 With all thy getting get understanding Alexander being presented with a rich Cabinet of King Darius he reserved it to put Homers works in as being of great value The heart is a spiritual Cabinet into which the jewel of grace should be put we should desire grace above other things above the gifts of the Spirit nay above the comforts of the Spirit Comfort is sweet but grace is better than comfort bread is better than honey we may go to heaven without comfort not without grace it is grace makes us blessed in life and death I shall shew you twelve rare Excellencies in grace I shall set this fair Virgin of grace before you hoping that you will be tempted to fall in love with it Excellency 1 1. Grace hath a soul-quickning excellency in it Hebr. 10.38 The just shall live by faith Men void of grace are dead they have breath yet want life they are walking ghosts Eph. 2.1 The life of sin is the death of the soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sinner hath all the signs of one that is dead he hath no pulse the affections are the pulse of the soul his pulse doth not beat after God he hath no sense Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who being past feeling Dead things have no beauty there 's no beauty in a dead flower dead things are not capable of priviledge the dead heir is not crowned but grace is the vital artery of the soul it doth not only irradiate but animate therefore it is called lumen vitae the light of life John 8.12 And believers are said to have their grave-cloaths pulled off and to be alive from the dead Rom. 6.13 By grace the soul is grafted into Christ the true Vine John 15.5 and is made not only living but lively 1 â—et 1.3 Grace puts forth a Divine Energy into the soul 2. Grace hath a soul-enriching excellency 1 Cor. 1. Excellency 2 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are enriched in all knowledge As the Sun enricheth the world with its golden beams so doth knowledge bespangle and enrich the mind * Vera divitiae non opes sunt sed virtutes Bern. Faith is an enriching grace Jam. 2.5 Rich in faith plus fulget fides quam aurum faith brings Christs riches into the soul it intitles to the promises the promises are full of heavenly riches Justification Adoption Glory Faith is the key that unlocks this Cabinet of the promises and empties out their treasure into the soul The riches of grace excell all other riches the merchandize of it is better than the merchandize of silver Prov. 3.14 1. These riches make a man wise wisdom is the best possession * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand other riches cannot make one wise A man may ditescere delirare he may have a full purse and an empty brain Many a rich heir though he lives till he be of age yet he never comes to years of discretion But these riches of grace have power to make a man wise Psal 111.10 The fear of the Lord is the beginning of wisdom The Saints are compared to wise Virgins Matth. 25. Grace makes a man wise to know Satans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his devices and subtilties 2 Cor. 2.11 It makes him wise to salvation 2 Tim. 3.15 Grace gives the Serpents eye in the Doves head 2. These spiritual riches sanctifie other riches Riches without grace are hurtful they are not divitiae but insidiae they are golden snares they are the bellows of pride the fuel of lust they set open hell gates for men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand they are unblest blessings but grace sanctifies our riches it corrects the poyson it takes away the curse it makes them beneficial to us riches shall be Certificates of Gods love wings to lift us up to Paradise Thus grace by a Divine Chymistry extracts heaven out of earth and gives us not only the venison but the blessing 3. Grace satisfies other riches cannot Eccles 5.10 Riches can no more fill the heart than a Triangle can fill a Circle but grace fills up every chink and hiatus of the soul it dilates the heart it ravisheth the affections with joy Rom. 15.13 which joy as Chrysostom saith is a foretaste of heaven Excellency 3 3. Grace hath a soul-adorning excellency it puts a beauty and lustre upon a person 1 Pet. 3.4 5. Whose adorning let it not be that outward adorning of plating the hair and of wearing of gold but let it be the hidden man of the heart even the ornament of a meek and quiet spirit which is in the sight of God of great price for after this manner in the old time the holy women also who trusted in God adorned themselves If a man hath Plate and Jewels Cloth of Gold Hangings of Arras these adorn the house not the man the glory of a man is grace * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaysost Prov. 4.9 She shall give to thine head an ornament of grace The graces are a Chain of pearle that adorns Christs Bride the heart inlaid and enamel'd with grace is like the Kings daughter all glorious within * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. Psal 45.13 A gracious soul is the image of God curiously drawn with the Pensil of the Holy Ghost an heart beautified with grace is the Angels joy Luke 15.7 and is Gods lesser heaven Isa 57.15 Eph. 3.17 Reason doth not so far exceed sense as grace doth reason grace changeth corruption into perfection nothing so graceth a man as grace doth grace is the purest complexion of the soul for it makes it like God Grace is the flower of delight which Christ loves to smell to grace is to the soul as the eye to the body as the Sun to the
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
saying of one I am not afraid to dye but to be damned * Mori nen metuo damnari metuo But here 's a believers comfort the fire of Gods wrath can never kindle upon him grace is Gods own image stamp'd on the soul and he will not destroy his own image xerxes the Persian when he destroyed all the Temples in Greece he caused the Temple of Diana to be preserved for its beautiful structure that soul which hath the beauty of holiness shining in it shall be preserved for the glory of the structure God will not suffer his own Temple to be demolished Would you be secured in evil times get grace and fortifie this Garrison a good conscience is a Christians Fort-Royal Murus Aheneus esto Nil conscire sibi Davids enemies lay round about him yet saith he I laid me down and slept Psal 3.5 A good conscience can sleep in the mouth of a Cannon grace is a Christian Coat of Male which fears not the Arrow or Bullet True grace may be shot at but can never be shot thorow grace puts the soul into Christ and there it is safe as the Bee in the Hive as the Dove in the Ark. Rom. 8.1 There 's no condemnation to them in Christ Jesus 10. Grace hath an heart-establishing excellency Hebr. Excellency 10 13.9 It is a good thing that the heart be established with grace Before the infusion of grace the heart is like a Ship without a Ballast it wavers and tosseth being ready to overturn therefore a man void of grace is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-minded man Jam. 1.8 He acts for and against as if he had two souls he is unresolved to day of one minde to morrow of another to day he will hear a Preacher that is Orthodox to morrow one that is Heterodox he will be as the Times are and change his Religion as fast as the Camelion his colour Hearts unsanctified will be unsetled they will face about to the rising side they will follow not what is best but what is safest they are for that Religion not which hath the Word to guide it but the sword to back it this Seneca calls a minde that rolls up and down * Nusquam residentis animi volutatio Seneca and settles nowhere But grace doth consolidate and fix the heart Psal 57.7 My heart is fixed O God Hypocrites are like Meteors in the Aire David was a fixed star grace keeps the heart upright and the more sincere the more stedfast grace carries the heart to God as the center and there it rests Psal 116. Psal 7. A gracious heart cleaves to God and let whatever changes come the soul is setled as a Ship at Anchor 11. Grace hath a preparatory excellency in it it prepares Excellency 11 and fits for glory Glory is the highest peg of our felicity it transcends all our thoughts glory can have no Hyperbole * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Now grace tunes and fits the soul for glory 2 Pet. 1.3 Who hath called us to glory and vertue Vertue leads to glory First you cleanse the Vessel and then poure in the wine God doth first cleanse us by his grace and then poure in the wine of glory the silver link of grace draws the golden link of glory after it Indeed grace differs little from glory grace is glory in the bud and glory is grace in the flower In short glory is nothing else but grace commencing and taking its degrees Excellency 12 12. Grace hath anabiding excellency temporal things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season but grace hath eternity stamped upon it it is called durable riches Prov. 8.18 Other riches take wings and flie from us grace takes wings and flies with us to heaven Some tell us of falling away from grace I grant seeming grace may be lost a blazing Comet will spend and evaporate nay saving grace may fail in the degree it may suffer an eclipse it may lose all its sweet fruit of joy and peace but still there is sap in the Vine and the seed of God remains 1 John 3.4 Grace is a blossom of eternity * Grotia concutitur non excutitur Aug. it is called unctio manens 1 John 2.27 The anointing that abides colours laid in oyle are durable those hearts which are laid in oyle and have the anointing of God hold their colours and endure for ever Grace is compared to a river of the water of life John 7.38 This River can never he dried up for the Spirit of God is the spring that seeds it Grace is not like a Lease which soon expires so the Pelagians would make it to day a believer to morrow an unbeliever to day justified to morrow unjustified this would be like a Lease soon run out but God settles grace on the Saints as an inheritance and he will see that the entail shall never be cut off He who hath true grace can no more fall away than the Angels which are fixed stars in their heavenly orbs The Arguments to prove the perpetuation of grace are 1. Gods Election this I ground upon Rom. 8.29 30. Whom he did fore-know he also did predestinate Predestination is the grand cause of the Saints preservation God chooseth as well to salvation as to saith 2 Thes 2.13 What shall make Gods Election void 2. The Power of God 1 Pet. 1.5 We are kept by the power of God through faith to salvation I deny not but grace in it self may perish our grace is no better coyne than Adams but grace in Gods keeping cannot the Saints graces of themselves may break as glasses but these glasses in the hand of God shall never break 3. Gods Solemn Engagement the Lord hath passed it under hand and seal he hath given bond for the Saints perseverance Jer. 32 40. I will make an everlasting Covenant with them that I will not turn away from them and they shall not depart from me A believers Charter is confirmed under the broad Seal of heaven and if grace doth not endure to eternity it is either because God wants power to make good what he hath decreed or truth to make good what he hath promised either of which to assert were blasphemy Besides all this Jesus Christ our blessed High Priest who hath the golden plate on his fore-head appears in the Court and as he poured out blood on the Cross so he poures forth prayers in heaven for the Saints perseverance Hebr. 7.25 He ever liveth to make intercession for them And Christ is not only a Priest but a Son therefore likely to prevail and which puts the matter out of doubt what Christ prays for as he is man he hath power to give as he is God John 17.24 Father I will Father there he prays as man I will there he gives as God So that grace is an abiding thing Christians you may lose your friends your estates your lives but you shall never lose your grace Those who hold
falling away from grace would make a believer wear Cains mark which was a continual shaking and trembling in his flesh they would spill a Christians cordial and break a link of the chain of salvation 2. Let us try whether our grace be true There is something Use 2 looks like grace which is not Chrysostom saith the Divel hath a counterfeit chain to all the graces Trial. and he would deceive us with it Lapidaries have wayes to try their precious stones let us try our grace by a Scripture touchstone the painted Christian shall have a painted Paradise 1. The truth of grace is seen by a displacency and antipathy against sin Psal 119.104 I hate every false way Grace sets it self against complexion-sins Psal 18.23 and against the sins of the Times Rev. 2.2 2. Grace is known by the growth of it growth evidenceth life Dead things grow not a picture will not grow An hypocrite who is but a picture of Religion doth not grow a good Christian grows in love to Christ in humility in good works Psal 92.12 Hos 14.5 He shall grow as the lilly his branches shall spread and his beauty shall be as the Olive-tree and his smell as Lebanon When the Spirit of God distills as dew upon the soul it makes grace flourish and put forth into maturity 3. True grace will make us willing to suffer for Christ Grace is like gold it will abide the fiery trial 1 Pet. 1.7 And if upon a serious scrutiny and trial we find that we have the right jewel the grace of God in truth Col. 1.6 this will be a death-bed cordial we may with Simeon depart in peace being assured that though we cannot resist death yet we shall overcome it Use 3 3. Let me lay down two or three directions for the attaining of grace Direction 1. If we would be enriched with this jewel of grace let us take pains for it we are bid to make an hue and cry after knowledge and to search for it as a man that searcheth for a vein of gold Prov. 2.2 3. Our salvation cost Christ blood it will cost us sweat 2. Let us go to God for grace * Incassum laborat qui aliunde virtutes sperat quam à Domino virtutum he is called the God of all grace 1 Pet. 5.10 We could lose grace of our selves but we cannot find it of our selves * Domine errare potui redire non potui Austin The Sheep can wander from the Fold but cannot return without the help of the Shepherd Go to the God of all grace God is the first Planter the Promoter the perfecter of grace God is the Father of lights Jam. 1.17 He must light up this candle of grace in the soul grace is in his gift it is not an impropiriation but a donative Oh then go to God in prayer lay thy heart before him Lord I want grace I want an humble believing heart and thou art the God of all grace all my springs are in thee Oh enrich me with grace deny me not this before I dye What is gold in the bag if I have no oyle in the Lamp Give me that anointing of God I read in thy Word of the fruits of the Spirit * Gal. 5.22 Lord my heart is a barren soile plant some of these supernatural fruits in me that I may be more useful and serviceable Lord I cannot be put off with other things Who wilt thou give grace to if not to such as ask and are resolved not to give over asking 3. If you would have grace engage the prayers of others in your behalf he is like to be rich who hath several stocks going he is in the way of spiritual thriving who hath several stocks of prayer going for him If you had a childe that were sick you would beg the prayers of others thou hast a soul that is sick sick of pride lust sick unto death oh beg the prayers of godly friends that God will heal thee with his grace a Moses and Jacob have much power with God Believers can prevail sometimes not only for themselves but for their friends Jam. 5.16 A godly mans prayers may do you more good than if he should bestow upon you all his lands of inheritance 4. If you would have grace frequent the means of grace lie at the pool of Bethesda wait at the posts of wisdoms door Inward grace is wrought by outward means the preaching of the Word is Gods Engine that he useth for working grace it is called the rod of his strength Psal 110.2 and the breath of his lips Isa 11.4 By this he causeth breath to enter out of this golden pipe of the Sanctuary God empties the golden oyle of grace into the soul the Ministry of the Gospel is called the Ministry of the Spirit 2 Cor. 8. because the Spirit of God ordinarily makes use of this to work grace this Ministry of the Spirit is to be preferred before the Ministry of Angels Quest Quest Why is the Word preached the ordinary means to convey grace why not conference or reading Answ Answ The reason is because God hath appointed it to this end and he will grace his own Ordinances 1 Cor. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleased God What reason could be given why the waters of Damascus should not have as soveraign vertue to heal Naamans leprosie as the waters of Jordan only this because the Lord did appoint and sanctifie one to this work and not the other if therefore we would have grace let us wait where the Manna falls and there expect the dew of the Spirit to fall with Manna the power of God goes along with his Word How should we delight in Ordinances Sleidan saith there was a Church in France formerly which the Protestants call'd Paradise as if they thought themselves in Paradise while they were in the house of God those Ordinances should be our Paradise which are the power of God is salvation PROV 4.23 Keep thy heart with all diligence for out of it are the issues of life The spiritual watch THIS Book of the Proverbs is full of many Divine Aphorismes other parts of Scripture are like a golden chain the Verses are linked together by Coherence this Book is like an heap of gold Rings many precious sentences lie scattered up and down in it as so many jewels or sparkling Diamonds That title which some have given to Peter Lombard Solomon might justly challenge to be Master of the Sentences Solomon was the wisest of Kings as his Kingdom was a Map of the worlds glory so his Head was an epitome of the worlds wisdom He was endued with a Divine Spirit while he did write the Holy Ghost did dictate and surely among all his golden sentences none is more weighty and important than this Keep thy heart with all keeping for out of it are the issues of life Agitur de vitâ The Text is about matter of life and death the
words are mandatory for all counsels in Scripture carry in them the force of a command Keep thy heart Here is Gods solemn charge to every man like the Judges charge given upon the Bench. I shall first explain then apply 1. Keep the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep hath various significations 1. Sometimes it signifies munire to arm or fence a stroak at the heart kills fence thy heart 2. Sometimes it signifies câ—rare to take care of a thing that it be not lost as one would take care of a piece of plate that it be not taken away 3. Sometimes it signifies custodire to keep in safe custody so keep thy heart lock it up safe that it may be forth-coming when God calls for it 2. Thy heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart is taken diversly in Scripture sometimes it is taken for the vital part Judg. 19.5 sometimes for the soul Deutr. 13.3 sometimes for the mind Prov. 10.8 sometimes for the conscience 1 John 3.20 sometimes for the will and affections Psal 119.36 I shall take it in its full latitude for the whole soul with all its noble faculties and endowments this is the depositum or charge every man is entrusted with the heart 3. With all diligence the original carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all keeping the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep with watch and ward a Christian is to set a continual guard about his heart Some read the words Keep thy heart supra omnem custodiam above all keeping * Junius nothing requires such strict custody a Christians heart must ever be in his eye 4. For out of it are the issues of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heart is the fountain of life if the heart lives the body lives if the heart be touched death follows So the soul is a spiritual fountain out of it issues either sin or grace from this spring-head flow the streams either of salvation or damnation In the words there is 1. A duty Keep thy heart 2. The manner with all diligence 3. The reason for out of it are the issues of life Doctr. Doctr. It must be a Christians great care with all keeping to keep his heart we are to keep our eyes Job set a watch there Job 31.1 I made a Covenant with mine eyes c. We are to keep our lips David bridled his tongue Psal 39.1 I will keep my mouth as with a bridle but especially we are to look to our hearts Keep thy heart with all keeping The heart like Dinah will be gadding abroad and it seldom returns home but it is defiled It was the saying of an Heathen I never come home with such good desires as I went out with Christian thy chief work lies with thy heart Keep thy heart The Serpent when any danger is near keeps his head and to preserve his head will expose his whole body to injury so a wise Christian should especially keep his heart he should adventure his skin to keep a wound from his heart To amplifie this I shall shew that the heart must be kept 1. With all kind of keeping 2. At all times 3. The Reasons enforcing 1. The heart must be kept with all kinde of keeping 1. Keep the heart with all kind of keeping 1. Keep thy heart as thou wouldst keep a Temple the Temple was an hallowed place set apart for Gods worship so the heart is Augustissimum Dei Templum * Seneca the Temple of God 1 Cor. 3.16 This heart-temple must be kept pure and holy no filth * 2 Chron. 29.16 musâ— lie here sweep the dust out of the Temple * Mundemus â—oc Templum quod non fumo nec pulvere sed malâ— cogitatio nibus sordidatur Lactan. the vessels of the Temple were cleans'd 2 Chr. 29.15 Thus the memory affections conscience these Temple-vessels must be cleansed 2 Cor. 7.1 Christ whipped the buyers and sellers out of the Temple John 2. The cares of the world will be crowding into the heart now you must get a whip made of the threatnings of the Law and drive these money-changers out of the Temple of your heart let not Gods Temple be made an Exchange the Temple had a fire burning on the Altar take heed of strange fire but keep the fire of zeal and devotion flaming upon the Altar of thy heart do Temple-work offer up the sacrifice of a broken heart When the heart is Dei sacrarium a consecrated place an Holy of holies now God will walk there Many a mans heart is a Pest-house a Bedlam being polluted with sin this is to put Swine into Gods room this is to let the Divel come into Gods Temple Davids heart was a Temple dedicated Psal 119.38 2. Keep thy heart as thou wouldst keep a treasure A man that hath a great treasure of money and jewels will keep it with lock and bolt that it be not stollen Christian thou carriest a precious treasure about thee even all that thou art worth an heart * Particula divinae aurae the Divel and the world would rob thee of this jewel oh keep thy heart as thou wouldst keep thy life if thou art robbed thou art ruined few know the value of their hearts an husbandman can set a price upon corn but not on pearle men know not the worth of that treasure they carry about them therefore prefer other things keep thy heart as a treasure 3. Keep thy heart as thou wouldst keep a Garden Thy heart is a Garden * Caâ— 4 1â— weed sin out of thy heart Among the flowers of the Spirit weeds will be growing the weeds of pride malice covetousness these grow without setting therefore every day be weeding thy heart by prayer examination repentance 1. Weeds hinder the herbs and flowers from growing the weeds of corruption hinder the growth of grace where the weed of unbelief grows it hinders the flower of faith from growing 2. Weeds spoil the walks Christ will not walk in an heart over-grown with weeds and bryars Christ was sometimes among the lillies Cant. 6.3 never among the thistles Poor sinner thou complainest thou hast not communion with God time was when God did make himself known to thee but now he is grown strange and never comes near thee this is the reason sin hath spoiled Christs walks thy heart lies like the field of the sluggard Prov. 24.30 And will Christ walk there Indeed we read Christ was once in the wilderness when he was tempted Matth. 4.1 But he did not go thither for delight but that he might duel and skirmish with Satan 't is the garden Christ delights in oh weed thy heart daily let not thy heart be a Thicket for Satan 4. Keep thy heart as thou wouldst keep a Garrison The heart of man is a Garrison * Cor hominis tanquam castellum Bern. or Fort-royal this Garrison is besieged the Divel shoots his fiery darts of tentation
now keep thy heart as a Tower or Castle 1. Keep close sentinel in thy heart Hab. 2.1 I will stand upon my watch and set me upon the Tower Discover where Satan labours to make a breach what grace he most shoots at and there set a double guard and fortifie 2. Make use of all thy spiritual ammunition meditation and prayer Prayer is the great Ordnance discharge this Cannon and be sure to put the bullet of faith in Mat. 21.22 1 Pet. 5.9 If the Divel take the Garrison by storme it will be sad How did he rend and tear that man in whom he was Mat. 9.18 it is easier letting Satan in than getting him out Turpius ejicitur quam non admittitur hostis If the Divel get the Garrison of thy heart thou art his slave and remember he gives no quarter 5. Keep thy heart as thou wouldst keep a Prisoner The heart is guilty and is ready ever and anon to break prison we had need lay bolts and fetters upon it A prisoner in the Jayle may promise fair that he will not stir but when he sees an opportunity if you do not watch him he will file off his fetters and be gone So the heart promiseth fair that it will keep from such sins but if you be not careful it will steal out to vanity therefore keep thy heart as a prisoner when thou perceivest it breaking loose lay chains and fetters upon it bind it fast with the terrors of the Law keep it with the flaming sword of a reproof Say to thy heart as John Baptist to Herod Mark 6.18 It is not lawful for thee to have thy brothers wife So say to thy heart 't is not lawful for thee to meddle with the forbidden fruit thou mayst not be proud vain earthly lay the commands of God upon thy heart a man may be too jealous of his friend he cannot be too jealous of his heart let it be kept close prisoner 6. Keep thy heart as thou wouldst keep a Watch. The heart will be unwinding to the earth therefore wind it up every morning and evening by prayer the motion of a Watch is not constant sometimes it goes faster sometimes slower so it is with the heart sometimes it goes faster in vanity and slower in duty therefore set this spiritual Watch by the Sun-dyal of the Word 2. Keep the heart at all times 2. The heart must be kept at all times 1. Keep thy heart when thou art alone it was Satans subtilty to set upon Eve when she was alone and less able to resist he is like a cunning Suitor that woes the daughter when her Parents are from home the Divel breaks over the hedge commonly where it is weakest I confess privacy and retirement is good had a Christian a fruitful heart what sweet thoughts might he have of God when he is alone * Psal 139.17 but alas by reason of innate corruption how many vain proud impure thoughts will be stealing into our hearts when we are most secluded from the world The Fowles will be coming at the Sacrifice the Divel will be shooting in his Balls of wilde-fire and when we least suspect him will be treating with us to deliver up the Castle of our heart to him 2. Keep thy heart when thou art in company Vain company is the bait by which Satan is angling for the heart In the Law he who touched a dead body was unclean Num. 5.2 The heart is apt to be defiled by being among them who are dead in sin it is easie to catch a disease in company * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus Indeed in innocency the heart might be compared to those Plants of Paradise which Athanasius saith do impart an Aromatical sweet savour to the Trees adjoyning but since the fall our hearts are ready to pollute and infect one another being like that withered Vine the Poet speaks of which took away the fresh colour and sap from its neighbour Vine A good eye by looking on a watry eye many time falls a watring so oft a good heart by beholding and conversing with the profane gathers corruption If you mingle bright and rusty mettal together the rusty will not be made bright but the bright will become rusty So an evil companion who is rusted with sin rubbeth ever and anon some of his unholy rust upon a man that is brightned with grace * Rubiginosus comes etiam candido suam affricuit rubiginem Seneca Nay Christians look to your hearts in good company those who may like Abijah have some good thing in them 1 Kings 14.13 yet it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very small like a pearl in a heap of stones or like filings of gold among dust there may be much levity of discourse among them who are good and if no filth or scum yet froth may boyle up these are most dangerous because less suspitious Who would suspect the plague in perfum'd linnen though the lungs be sound the breath may not be savoury such as we hope have sound hearts yet want some grains of solidity and are not so savoury and heavenly in their speeches as they should * Col. 4.6 The Divel doth that hurt sometimes by a good instrument which he cannot do by a bad he hands over a tentation by such he tempts Christ by an Apostle the Divel once crept into the Serpent here into the Dove but Christ spied his cloven foot Matth. 16.23 Get thee behind me Satan how watchful had we need be in company 3. Keep thy heart especially after good duties when Christ had been praying and fasting then the Divel comes and tempts him Mat. 4.2 3. When we have been most enlarged in our services now will Satan tempt to pride and security Many Christians hearts like Bowes stand unbent after shootings they are apt to grow more remiss as if duty were a sufficient spell and antidote against tentation do not we know Satan always lies at the catch he is more mad against us after duty those prayers which appease God incense Satan and if we lay down our weapons he will fall on and wound us After Davids victory over the Assyrians he grew lustful and defiled Bathsheba 2 Sam. 11.4 After we have gotten a victory over Satan in duty now let us fear lest our hearts give us the slip When God had driven Adam out of the Garden he plac't a flaming Sword at the East of it to keep the Tree of life Gen. 3. ult When we have cast out the Divel by prayer and fasting let us set a strong guard about our hearts to keep them that the enemy do not make a re-entry 4 Keep thy heart in time of adversity the Divel makes use of all winds to toss the soul and make it suffer shipwrack Adversity hath its tentations not more ships than souls have been cast away in a storm in adversity the Divel tempts to Atheisme and Desperation Job 2.9 Dost thou still retain thy integrity Satan
heart sometimes seems to be in a good frame but it soon alters set the water on the fire it boyles set it in the open Aire it freezeth Those good affections which boyle in the Church often freeze in the Shop one day a Christian is quick and lively in prayer another day like the Disciples heavy and sleeping Luke 22.45 At one time a Christian is like David when he danced before the Ark with all his might 2 Sam. 6.14 At another time like Sampson when his hair was shaved and his strength went from him Judges 16.19 When the gold hath been made pure in the fire it remains pure but it is not so with the heart when it hath been purified in an Ordinance it doth not remain pure it gathers new soile and dross The heart is one day humble next day proud one one day meek the next day passionate one day quick in its motion towards heaven the next day the clock is set back 't is with the heart as with a sick mans pulse which alters almost every quarter of an houre The heart being so full of variation and inconstancy it is needful to keep the heart with all keeping the heart like a Viol will soon be out of order therefore we must often scrue up the strings and keep the instrument in tune that we may make melody in our heart to the Lord * Ephes 5.19 3. The heart must especially be looked to and watched because the heart is the fountain of all our actions and purposes the heart doth either sweeten or poyson all we do the heart is the spring which makes the current of our life run either pure or muddy the heart is the Throne either of sin or grace If the root be soure no sweet fruit can grow upon it so if there be a root of bitterness springing uâ—n the heart * Hebr. 12.15 it is impossible that our services should give a sweet rellish As in the natural body the heart is the fountain of life if the heart lives the whole body lives if the heart be tainted and poysoned the body dies So it is in a spiritual sense if the inner man of the heart be holy then the thoughts and actions are holy if the soul be earthly and impure the actions receive a bad tinâ—ture In Religion the heart is all we judge of mens heart by their actions God judgeth of mens actions by their hearts the heart differenceth actions Amaziah did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 But of Asa it is said his heart was perfect all his dayes 2 Chron. 15.17 It is the heart gives the denomination to a thing now if the heart be the spring which makes our actions good or bad then the heart is chiefly to be watched and tended preserve the spring pure keep thy heart with all diligence Use 1 1. It shews a difference between the godly and the wicked Inform. the hypocrite looks most to externals he keeps his actions from blotting he sets a watch before his lips the godly man sets a watch before his heart his main work lies within doors he sees the first ebullitions and risings of sin and grieves for them he labours to set his heart right the heart is the Altar which sanctifies the gift Use 2 Reproof 2 If we are to keep our hearts with all keeping then it reproves four sorts of persons 1. Such as have no care at all about their hearts they will have a care to keep their land that it be not morgaged but no care to keep their hearts Salvation and blessedness depend upon the keeping of the heart yet how few mind their hearts they let the Divel get into their hearts The Shepherd keeps his Flock the Physitian keeps his Receits the Lawyer keeps his Evidences the Merchant keep his Wares the Covetous man keeps his gold but few that keep their hearts Quest Quest Why do not men keep their hearts Answ 1 Answ 1. Because they study not the preciousness of them what a treasure is the heart it is divinely ennobled it is capable of glory but few know the worth of this jewel 2 Men keep not their hearts because they are taken up Answ 2 in keeping other things Cant. 1.6 My own vineyard have I not kept Many a man may say I have been cumbred about the world I have been keeping my estate tending my lusts but my own heart hath been neglected my own vineyard have I not kept Judas was keeping the bag when he should have kept his heart 3. Men keep not their hearts because they keep themselves Answ 3 in sloth to keep the heart requires diligence and few are willing to put themselves to the trouble but should not a Merchant keep his books of account because he finds some trouble in it 4. Some think their hearts are so good that they need Answ 4 not spend time about them to keep them Many a bold sinner is presumptuously confident of heaven he thinks he wants nothing but taking possession hence it is he never looks into his heart or searcheth his evidences till it be too late 2. It reproves them who when they should be keeping their hearts fall asleep Mat. 13.25 While men slept the enemy came and sowed tares When men are asleep and neglect their spiritual watch the Divel comes and sowes poysonful seeds in their hearts seeds of malice pride lust they say when the Dragon is asleep a jewel is taken out of his head so the Divel takes away this jewel of the heart while men sleep in security 't is death for a Souldier to fall asleep upon his guard 3. It reproves them who instead of keeping their hearts have suffered them to be stollen away The love of the world hath stollen away mens hearts we may make an hue and cry after hearts Satan catcheth mens hearts with a golden bait this this is the reason why preaching the Word doth so little good Ministers preach to mens ears but the world hath stollen away their hearts 4. It reproves those who keep half of their heart but not all they have affections to good things but let out some rooms of their heart to sin Hâ—rod did many things but he let out one room of his heart to the Divel he lived in incest * Ubi regnat peccatum non potest regnaâ—e Dei regnum Auâ— The true mother would not have the childe divided God will not endure to have the heart divided he will have the whole heart kept for him Use 3 3. It exhorts Christians to keep their hearts Merchants complain of losses at Sea Exhort but whatever we lose if we can keep our hearts we shall do well enough Keep thy heart with all diligence This is I confess an hard work Eliah found it easier to shut heaven by prayer than to shut his heart from evil thoughts * Facilius est coelum obseâ—aâ—e quam
animum but this is the work every good Christian must set upon the keeping of his heart Quest Quest. But if my heart be evil must I keep it Answ Answ No Cast away the evil of it and keep that which is good as when we candy fruit we pare off the skin cut out the core and rotten and preserve that which is best so do with thy heart what is evil in it cast away what is good preserve if thy heart be hard cast away the stone keep it soft if hypocritical cut out the rotten keep that which is sound separate between the precious and the vile The sin in thy heart throw away the grace keep and cherish in a word do with thy heart as they in the Parable did with the Fish Mat. 13.43 They gathered the good into vessels but cast the bad away This is the great Exhortation Heart-custody sinners look to your hearts let not your hearts be bewitched and stollen away with the pleasures of the world Hos 4.11 Whoredom and wine take away the heart many have drowned their hearts in wine Clemens Alexandrinus reports of a certain Fish that hath not an heart distinguished from the belly as other fishes but hath the heart in the belly an emblem of Epicures their heart is in their belly Quest Quest What is the holy frame and posture in which I should keep my heart Answ Answ Keep thy heart awake Cant. 5.2 My heart waketh Psal 108.2 I my self will awake early * Ut te ipsum serves non expergisceris Hor. though we have been sluggish yet now it is high time to awake out of sleep Rom. 13.11 Take heed of sleeping in ignorance impenitency security the heart is naturally asleep sin may be compared to sleep 1. A man that is asleep his senses are tyed up * Somnus est ligatio sensuum so a sinner whose heart is asleep in sin his spiritual senses are taken away he is not sensible of sin or wrath Eph. 4.19 He is going to hell but knows it not he laughs in his sleep 2. Though in sleep the senses are bound yet the fancy is let loose the man dreams he is at a Banquet Isa 29.8 So when the heart of a sinner is asleep in sin yet his fancy is quick he fancies that he is an heir of the promise that God loves him fancy is let loose 3. Sleep hinders from action he that is asleep cannot work so a sinner fallen asleep in sin cannot work out his salvation 4. A man asleep is in danger to be robbed his money or jewels may be taken away so while the sinner is asleep he may be robbed of his soul oh therefore keep thy heart awake let the judgement of God on sinners be as an alarum to awaken thee make that prayer of David Psal 13.3 Lighten mine eyes that I sleep not the sleep of death 2. Keep thy heart jealous towards others exercise charity towards thy self jealousie the better the heart is the more suspitious Satan hath a party within us the heart is not true to its self therefore it needs excubation and caution little did Hasael think what was in his heart 2 Kings 8.13 Had one come to Noah and said Noah Thou wilt be drunk shortly he would have been ready to have defied him there 's all sin seminally in the heart whether will not the heart run if we do not guard it it will run to Idolatry Atheisme Incest Be ever jealous jealousie breeds vigilancy and vigilancy safety let thy heart be ever in thy eye keep it in with the curben-bit of mortification 3. Keep thy heart serious take heed of a light heart Zeph. 3.11 His Prophets are light The heart of the wicked is vain and in this sense is said to be little worth Prov. 10.20 If you put a feather in the scale it weighs nothing so feathery is the heart of a sinner vanity swims on the top and deceit lies at bottom Christ saith of the Sparrows Are not two of them sold for a farthing Matth. 10.29 Thousands of the sinners thoughts are not worth a farthing a light heart is like a ship without a ballast it soon overturns a vain heart will be unstable light things are blown every way a flashy Christian is not broken for sin sin seldome lies heavy on a light heart keep the heart serious fix it upon God Psal 57.7 O God my heart is fixed Grace consolidates the heart and keeps it from floting in levity poize thy heart with the thoughts of hell and judgement 4. Keep thy heart humble 1 Pet. 5.5 That is the best frame of heart which fits a man for Gods presence the humble heart is the Valley where God delights to walk the house where he will take up his residence * In spirituali deficio fundamenâ—i locus ponitur in imo Hugo de Claustr anim l. 1. Isa 57. The humble heart doth sibi ipsi vilescere * Baâ—n it hath a low esteem of it self and an high esteem of others Phil. 4.3 The more humble the heart is the more fertil in grace those Meadows which lie low are the richest grounds Keep thy heart humble view thy own wants and others perfections the impostume of pride kills The Eagle lifts up the Tortoise into the Aire and then throws her down upon a rock and breaks her * Valer. Max. so the Divel lifts the heart up in pride and so destroys it 5. Keep thy heart sublime Col. 3.1 2. Seek those things which are above Keep down thy heart with the weight of humility yet mount it up with the wing of heavenly-mindedness when the heart is touched with the loadstone of the Spirit it ascends Thus you have seen the holy frame and posture the heart is to be kept in Quest Quest What means is to be used for the keeping of the heart 1. If you would keep your heart keep the Word in Answ 1 your heart Psal 119.11 Thy Word have I hid in my heart Rules for keeping the heart that I might not sin against thee The Word is a preservative and antidote to keep the heart from spiritual infection What are all the golden precepts in the Word of God but several receits for the keeping of the heart if a Mariner would keep his ship he must have his eye to the Star and the Compass the best way to keep our hearts is to sail by a Scripture-compass 2. If you would keep your heart have a care what Answ 2 company you keep incorporate your selves into the society of the Saints when the people of God are together they heat and quicken one another their counsels are seasonable their prayers helpful That ship is most likely to be preserved from Pirates which goes with a Convoy Christian Wouldst thou keep thy heart safe in thy voyage to heaven let the communion of Saints be thy Convoy take heed of coming near such as are irreligious they are infectious and will poyson thy
heart let thy delight be in them that excell in vertue Psal 16.3 The Saints carry the Lanthorn of the Word along with them it is good to walk with them that carry the light Answ 3 3. If you would keep your heart watch over your passions the heart is ready to be destroyed by its own passion as the Vessel is to be overturned with the Sail the heart doth sometimes sink in sorrow swell with anger and abound excessively with carnal joy Diagoras seeing his three sons in one day crowned Conquerors dyed for joy Passion transports beyond the bounds of reason 't is a kind of phrensie that possesseth Lay the curben-bit of restraint upon your passions or your hearts will run wilde in sin take heed of enflaming your spirits as a man would avoid those wines and strong waters that may heat his blood cut off all occasions that may awaken this FURY take away the fuel that feeds this fire When this viper of passion begins to gather heat pray it down Prayer saith Luther takes down the swelling of the soul and abates the heat of inordinate affections How dangerous are these fiery exhalations Moses in a passion spake unadvisedly with his lips Psal 106.33 A man in a rage is like a ship in a Tempest that hath neither Pilot or Sails or Oars to help it but is exposed to the Waves and Rocks how many have lost their hearts in a storm Answ 4 4. If you would keep your heart keep all the passages to your heart he that would keep a City keeps the Forts and Outworks keep especially the two Portals of the heart fast the eye and the ear 1. Keep the eye the eye oft sets the heart on fire Job did make a Covenant with his eyes Job 31.1 * Voluit reducere speciem sensus externi ad tandem speciem cum inteâ—o The Serpent sometimes creeps in through the Window or Casement into a Room the old Serpent the Divel creeps through the Casement of the eye into the heart the eye is taster to the appetite First Eve saw the Tree was good for food then she took of the fruit Gen. 3.6 Look to the eye some of the Heathens have pulled out their eyes because they would not be enticed by impure objects I say not pull out the eye only keep the Portal shut the Romans never did let their prisoners go abroad but their Keepers went with them never send thine eyes abroad but send their Keepers with them 2. Keep the ear much sin is conveyed to the heart through the ear the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt communication Eph. 4.29 Because impure discourse corrupts and poysons the heart Keep thy ear open to God and shut to sin deafen thy ears to the lies of the slanderer and heretick let not him have thy ear who comes to rob thee of thy heart 5. If you would keep your heart get Christ into your Answ 5 heart Eph. 3.17 That Christ may dwell in your heart Nothing can hurt but sin if Christ be in the heart he will purifie it his Spirit is the refiners fire Mal. 3.2 If Christ be in the heart he will adorn it he will bring in the rich furniture of his graces and so beautifie the hidden man of the heart 1 Pet 3.4 If Christ be in the heart he will defend it the Castle of the heart can never be taken if Christ be in it Let Satan dig his Mines lay his Train of powder shoot his Balls of wilde-fire if the Lord of Hosts pitch his Tent in the heart it can never be taken by storm 6. If you would keep your hearts have a care to keep Answ 6 your thoughts Jer. 4.14 How long shall vain thoughts lodge within thee What though you set a watch before the door of the lips if you let your heart run out in vain impure thoughts the heart is the presence-chamber which is to be kept for God vain thoughts defile the Room and make it unfit for God to come into The thoughts make way for sin while the mind is musing the heart burns David let his heart rove into wanton thoughts and that made way for the act of adultery 2 Sam. 11.4 Thoughts are Purveyers for sin they do first start sin and then the heart hunts it Answ 7 7. If you would keep your heart keep your accounts well bring thy heart often to trial put queries to thy heart O my heart what dost thou whether goest thou see what work lies undone what sin thou hast to bewail what grace to strengthen search thy evidences examine thy title to Christ 2 Cor. 13.5 Traverse things narrowly in thy soul see if there be no sin countenanced search as Israel did for Leven keep a Diary in thy heart see how things go in thy soul be not a stranger at home for want of this pâ—lying with the heart many are kept in the dark and understand not the true state of their souls they live known to others but dye unknown to themselves O what wisdom is it for a Christian to be much with his own heart he that would keep his Estate must keep his Account-books well Christian redeem time every day to turn over the book of conscience trade with thy own heart it will be stealing out to sin call it often to account Seneca would every night when his candle was out ask himself what he had done that day often reckonings keep God and the conscience friends Answ 8 8. If you would keep your heat set fences about your heart those who would keep fruit or flowers fence them in There are foure Fences we should set about our hearts to keep them Fence 1 1. The fear of God Prov. 23.17 Be thou in the fear of the Lord all the day long As in natural fear the spirits recoil to the heart to keep it so the fear of God preserves the heart fear puts an holy awe upon the soul and keeps it from sinful excursions fear bolts the door of the heart against vanity Prov. 16.6 By the fear of the Lord men depart from evil As a Noble-mans Porter stands at the gate to keep out every thing that is unseemly from being brought into the house so the fear of God stands as an armed man at the gate of the heart to keep out tentations from entrings fear lies sentinel it stands as a Watchman on the Tower and looks every way to see what danger is approaching fear will not admit any thing into the soul which is dishonourable to God 2. Love without fear makes us presume and fear Fence 2 without love makes us despair the love of God is the most forcible Argument to prevail with an ingenious spirit Thus love argues Hath God given me Christ hath he joynted me in the promises hath he setled a Reversion of heaven upon me and shall I walk unworthy of this love shall I voluntarily sin against this God No I will rather dye than sin this made
and then you are at the end of your race 4. In a race there is a Crown or Garland given to him that gets the better * Bravium significat praemium quod datur ijs qui ex certamine victores sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legunt palmam Ambr. Cypr. de Exhort Martyr cap. 8. so in Religion those that win the race shall wear the Crown 2 Tim. 4.8 Such as do not run through sloth or will not run through pride miss of the reward but such as run the heavenly race faithfully shall have a Crown 2 Tim. 4.8 And this reward is fitly resembled to a Crown for the splendor of it a Crown hung full of jewels is bright and splendid it gives an orient lustre neither can pen describe or pensil delineate or tongue of Angel express the glory and magnificence of this Crown nor can it be shadowed out by all the beauties of heaven though every star were a Sun 2. The second thing to be illustrated is to shew wherein the Christian race differs from other races 2. In other races one only is crowned so in the Text but one receiveth the prize but in the spiritual race many win the prize the Saints shall come to heaven from all the quarters of the world East and West c. Matth. 8.11 Many shall come from the East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of heaven Rev. 7.4 There were sealed an hundred and forty and four thousand of all the Tribes of the children of Israel after this I beheld and lâ— a great multitude which no man could number of all Nations of kindreds and people and tongues stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands Ver. 9. By this multitude not numerable are to be understood those that belong to the election and are salvable these as Victors are crowned and stand with Palms in their hands should but one receive the prize there might be room left for despair 2. In other races some stand still and look on and usually there are but two run but here in the heavenly race all must run those that are unfit to run other races must run this as the lame and blinde none are excused from this race all have run from God by sin and all must run to him by repentance either run or damn either flie to heaven or fall to hell 3. In other races the feet run but in the Christian race the heart runs Psal 119.32 I will run when thou shalt enlarge my heart In Religion the heart is all that which the heart doth not is not done * Quicquid cor non facit non fit 't is not the lifting up of the eye or hand towards heaven that forwards the race it is the out-going of the heart many a mans tongue runs in Religion but not his heart Dost thou believe with thy heart Rom. 10.9 Dost thou love God with thy heart Matth. 22.37 This is to run the race of Religion this rids away ground and brings a Christian apace to the Gole when Davids heart was enlarged then he would run 4. In other races he only gets the prize that runs fastest but it is not so in this heavenly race though others may out-run us yet if we hold on to the end of the race we shall receive the reward Some Saints are like Asael light of foot as a Roe 2 Sam. 2.18 They run swifter in the race of obedience as Ahimaaz out-ran Cushi 2 Sam. 18.23 But this is the comfort of weak believers though they cannot run so fast as others yet if they hold on to the end of the race without tyring they are crowned he that came in at the eleventh houre had his pay as well as he that came in at the first houre Matth. 20.9 To shew that those who set out later and may be out-run by other Christians yet persevering they are saved 5. In other races men run for a temporal reward in the Christian race we run for an eternal others run for a corruptible Crown 1 Cor. 9.25 Sometimes the Crown bestowed upon the Victor was made of Olive sometimes of Myrtle the Aegyptians had a Crown of Cinnamon enclosed in gold but still it was corruptible but the Crown the Saints run for is incorruptible it is a never-fading Crown 1 Pet. 5.4 Other Crowns are like a Garland of flowers that soon withers Prov. 27.4 But this Crown given to the conquering Christian is immarcessible * Corona haec noâ—fi â—sit aut gemmis flores isti ex quibuâ—â—tur semper viâ—idescunt repullulant semper the jewels of this Crown are never lost the flowers of it never fade 6. In other races the Garland is bestowed in a way of merit but in the Christian-race it is bestowed as a Legacy of free-grace though we shall not obtain the prize unless we run yet not because we run how can we merit the recompence of reward Before we merit we must satisfie but we have nothing to satisfie Besides what proportion is there between the race and the recompence therefore the Crown bestowed is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gratuitous gift Rom. 6.23 The gift of God is eternal life * Munera sua Coronat Deus non merita tuâ— Aug. epist 105. God will so bestow his rewards that he himself may be no loser though the Saints have the comfort of their Crown God will have the glory 7. In other races many times one hinders another but in the race to heaven one Christian helps another 1 Thes 5.11 Edifie one another even as also you do One Christian helps by his prayer advice example to confirm another What is the communion of Saints but one Christian putting forward another in the heavenly race 8. One may lose other races and not be miserable but he cannot lose this race in Religion but he must needs be so In other races a man does but lose his wager but if he falls short of this spiritual race he loseth his soul how seasonable therefore is that Apostolical caution Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us fear lest we should come short The third thing to be insisted on is Why we must run this race of Christianity There are three Reasons 1. Because God hath set us this race Heb. 12.1 Let us run the race that is set before us It is not Arbitrary it is not left to our choice whether we will run or no God hath set us the race Gods commands carry power and Soveraignty in them If a General bids his Army march they must march There 's no disputing duty at the Word of God the heavens drop down their dew the stars set themselves in Battalio the earth thrusts forth a crop the Sea is bridled in and dare not go a step farther If inanimate creatures obey the word of command much more those who are endued with reason when God saith
confesseth of himself that before his conversion he had many thoughts tending to despair he imagined that he should never get the mastery of some of his corruptions the thoughts of impossibility cut the sinews of all endeavour * Desperaree â— in infernum descendere Isidor God hath encouraged us to run not only by promising rewards when we win but by promising strength to enable us to run hath not he said he will put his Spirit within us Ezek. 36. and then afflante spiritu we can run and not be weary * Isa 40 uâ—t how many hath Satan disheartned through despair sure saith the diffident soul I may run but I shall never so run as to obtain Jer. 2.25 Thou saidâ—st There 's no hope So saith the despairer I had as good go on in my sins as good keep the old road there 's no hope all succours of mercy are cut off this is a dangerous Praecepice despaire takes a man off his leggs and then how can he run Despair is heluo animarum the great devourer of souls he that is under the power of this sinne disputes himself into hell 4. Take heed that company doth not stay you by the way if a man should be running a race and he should have a friend as he is running come and take him by the hand and desire to speak with him this might make him lose the race So stands the case here many will be ready to meet with us and stop us in our race to heaven what need you will they say set out so soon what need you run so fast stay and bathe your selves a while in the luscious delights of the world thus have many been stop'd in the middle of their race and lost the prize to him that would hinder us in our race we must say with an holy indignation as Christ Get thee behind me Satan Matth. 4.10 2. You must use all means to help you in the heavenly Race as 1. Run the right race the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race set before us Hebr. 12.1 that is the race chal'kd out in the Word of God the race of self-denial and sanctity 'T is not any race but the race set before us that we must run which confutes that opinion that a man must be saved in any Religion 2. Fit your selves for the heavenly race as 1. Diet your selves the Racers in Ancient times saith Ireneus did diet themselves they would not eat of any gross meat nor yet a full meale that they might be the more prepared for the race thus must Christians diet themselves by sobriety and mortification that they may by a well ordering of themselves be the fitter to run the race which is set before them St. Paul did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beat down his body 1 Cor. 9.27 that he might be the fitter for his race 2. Strip your selves for the race the runner in a race useth to strip himself of all about him and wear only a white garment that he might be light and nimble So should Christians do strip themselves of all conceits of merit and only wear the white garment of Christs Righteousness 3. Begin the race betimes Eccles 12.1 Direction Remember thy Creatour in the dayes of thy youth Young ones think they may set upon the race too soon can a man be good too soon can he run the race of repentance too soon but suppose he might yet it is better to repent a year too soon that an houre too late Esaus tears as well as his Venison came too late Gen. 27.33 34. David would seek after God early Psal 36.1 Austin in his confessions complains of himself that he knew God no sooner * Sero nimis te amâ—vi Domiâ— they will hardly be able to run the heavenly race who have old age and old sins upon them 4. Run the path-way not the road-way hell-road is full of travellers most go wrong Exod. 23.2 Thou shalt not follow a multitude to do evil the multitude doth not consider what is best but what is safest our Saviour hath told us narrow is the way which leadeth unto life Mat. 7.14 run in the narrow way of self-denial and mortification 5. Resolve to hold on in the race notwithstanding dangers and difficulties A good Christian must be steeled with courage and fired with zeal 't is probable there will be thorns in the way of our race and flint-stones therefore we had need be well shod 1. We must be shod with the Gospel of peace Ephes 6.15 he whose heart is fil'd with that peace the Gospel brings will be able to run over the hardest piece of Religion with ease 2. We must be shod with patience Heb. 12.1 Let us run with patience the race Patience bears up the heart of a Christian and keeps him from tyring in the race if this shoo be off we shall soon halt and give over running 6. Christians in their race must keep their eye still upon the mark The Grecians had their white line drawn at the end of their race which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Racers eye was still upon it The looking upon the prize quickens Christians in their race St. Paul looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the mark Phil. 3.14 as Archers look at the white Racers at the prize And Moses Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looked to the recompence of reward he looked with one eye at Gods glory and with the other eye at the Garland or Prize 7. O run with delight Psal 119.47 I will delight my self in thy Commandements Oyle supples the joynts and makes them agil and nimble The oyle of gladness makes Christians lively and fit to runne the heavenly Race The joy of the Lord is your strength Nehem. 8.10 8. Run in the strength of Christ do not think you can of your selves win the race the Arminians talk of Free-will but it is not of him that willeth nor of him that runneth Rom. 9.16 by nature we are blind and lame therefore unfit to run a race we run fastest when Christ takes us by the hand 9. If you would run so as to obtain be often in the exercise of grace is it not enough to have grace in the habit but in the exercise Such as run the heavenly race must not only be living but lively they must have a flourishing faith a flaming love What is the meaning of the Loines girt and the Lamps burning Luke 12.35 but grace in its activity without this there can be no speed in the heavenly race If you would run hard pray hard Prayer helps us on in the race Luther was a man of Prayer Pray over that Prayer Cant. 1 4. Draw me we will run after thee Pray that you may not mistake your way through Error nor stumble in it through offences In a word Let us pray for the Holy Spirit which doth animate us in the race and carry us above our own
of corn but as a bundle of straw fit only for the fire 'T is good to bethink our selves what answer we shall give to God for our barrenness The Lord hath planted us in a rich soil he may say to us as to his Vineyard Isa 5.1 My beloved hath a Vineyard in a very fruitful hill and he fenced it and planted it with the choisest Vine c. and he looked that it should bring forth Grapes and it brought forth wild grapes in an Hill hilly places are judged the fittest for Vines to grow in Psal 80.10 there the Sun comes best and is of more force for ripening the Grapes In a fruitful hill in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horn of the son of oyle or the son of fatness that is in a very fat rich soil So may God say to us I have planted you in an hilly place you have been higher than the Nations round about you you have been even lifed up to heaven with Ordinances the Sunbeams of mercies and Sihons silver drops have fallen upon you but where is your fruit your enjoyments are great but what are your improvements whom God finds without fruit he leaves without excuse 3. They that do not bring forth good fruit shall never taste of the fruits that grow in heaven Heaven is the Garden of God the Paradise of pleasure where the most rare delicious fruits grow there are fruits that the Angels themselves delight to feed on it may be said of those Coelestial fruits as Cant. 4.13 Thy Plants are an Orchard of Pomgranates with pleasant fruits Camphire and Spiknard Saffron Calamus and Cinamon with all trees of Frankincense Myrrhe and Aloes with all the chief spices or as it is in the Original the head of the spices How Aromatical and fragrant are those fruits which grow in the heavenly Jerusalem now if you do not bring God your fruit you shall never taste his fruit you that do not bring forth the fruits of Righteousness shall never taste the fruits of Paradise Oh present Christ with your sweet spices give him your Myrrhe Cant. 5.2 your spiced wine with the juice of the Pomgranate Cant. 8.2 your Myrrhe that is repentance this though it be bitter to you it is sweet to Christ Your spiced wine and the juice of the Pomgranate that is love mixed with obedience Those who have no Myrrhe or wine to give God shall never feed upon the Tree of life which bears several sorts of fruit Rev. 22.2 4. Think of the heavy doom which will be passed upon the unfruitful person Matth. 25.30 Cast ye the unprofitable servant into outer darkness * Non tantum de non servato sed de non aucto munere damnabuntur impii Prosper This man had not embezeld his Talent but because he did not trade with it and bring forth fruit therefore he is sentenced God will condemn men as well for hiding their Talents as for spending them as well for not bearing Figs as for bearing thorns let unfruitful Christians look to it if God should not cut down unprofitable branches he should be untrue in his Word for he hath said Every tree which bringeth not forth good fruit is hewen down Mat. 3.10 2. It reproves such as bring forth evil fruit They Branch 2 are not trees of the Garden but the Wilderness their hearts are a fruitful soil for sin they bring forth pride malice Superstition some of their hellish and bitter fruits are mentioned Gal. 5.20 21. Adultery Idolatry Witchcraft Hatred Variance Emulations Seditions Heresies c. These are wild grapes Isa 5.2 Grapes of gall Deut. 32.32 Fruit unto death Rom. 7.5 these are Trees of the Divels planting let not that man say his heart is good who bears such fruit One may as well say though the Crab bear sower fruit it hath a sweet Root bad fruit shows a rotten heart * Luke 6.44 Fructus indicat arborem 3. It reproves such as bring forth good fruit but to a Branch 3 bad end Hose 10.1 Israel is an empty Vine he bringeth forth fruit unto himself A man had as good bring forth no fruit as bring forth fruit to himself Quest What is it for one to bring forth fruit unto himself Answ When all the good he doth is for the magnifying of himself the worm of pride gets into his fruit and spoils it Prayer is good but when a man prayes only to show his parts this is to bring forth fruit to himself some pride it in their humbling confessions which is as if Benhadads servants had been proud when they came before the King with Ropes upon their heads 1 King 20.31 Works of mercy are good but when a man gives alms not so much to feed the poor as to feed his pride now he brings forth fruit to himself and this fruit is worm-eaten God will say to all such self-seekers as once he did to the people of the Jews Zach. 7.5 When ye fasted and mourned did ye at all fast unto me even to me Sinners did ye not bring forth fruit unto your selves Use 3 3. Let this exhort us all to fruitfulness how happy Exhort were it if it might be said of us as Joseph Gen. 49.22 Branch 1 Joseph is a fruitful bough We love to see every thing fruitful if there be a Tree in our Orchard though with never such fair leaves we value it not unless there be fruit when you come into your Garden you complain if you see no fruit such a Root is set but it doth not grow we love to see fruitfulness everywhere and why not in our hearts oh let the precious Grapes and Figs we bear evidence that we are trees of Gods planting * Pia anima spiritualibus redolet sicut aromaticis floribus bortus Bern. we often plant Trees to be a shade to the house God cares for no such trees as are only for shade he loves fruit Arabia is called Faelix because of the sweet fruits which grow there Frankincense with other perfumes and spices That Christian may be entitled Faelix happy that hath the sweet fruits of the Spirit growing in his heart be fruit-bearing trees The Heathens had a custom of dedicating their trees they dedicated the Oak to Jupiter the Lawrel to Apollo the Olive-tree to Minerva but certainly if we would dedicate a tree to the God of Heaven which he should accept of let it be a tree filled with the fruit of righteousness Christians should be like the Pomcitron which as Naturalists say bears fruit at all times of the year when some of its fruit falls off other fruit begins to mellow and when that mellows other of its fruit doth but begin to blossom it is never without fruit This is the Emblem of a good Christian he is never without fruit either bloomimg in his affections or fructifying in his conversation That I may perswade Christians to fruitfulness I desire them to weigh these five things 1.
end of the Creature to bring glory to God better lose our lives than lose the end of our living 3. The fuller we are of Fruit the more we are like Christ who was full of grace and truth Joh. 1.14 he received Spirit without measure Joh. 3.34 This Tree of life was ever bearing and he brought forth several sorts of Fruit Wisdom Righteousness Sanctification c. The more we are filled with the fruits of righteousness the more we resemble the Sun of Righteousness We were elected to this end to be made like Christ Rom. 8.30 and then are we most like this blessed Vine when we bear full clusters 4. The more fruit a Christian brings forth the more will Christ love him Now saith Leah will my husband be joyned unto me because I have born him three sons Gen. 29.34 When we bear much fruit now will Christs heart be joyned to us If Christ builds a nest of comfort it is in those Trees which fructifie most though the Lord Jesus doth accept of the truth of grace yet he commends only the degrees of grace Matth. 8.10 I have not found so great faith no not in Israel he sets a trophy of renown upon that Faith Christ will pardon a weak Faith he will honour a great Faith It was not a sparckle of love Christ commended in Mary Magdalen but love flaming Luke 7.74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she loved much Christians would you be as that beloved Disciple which leaned on the bosome of Jesus would you have much love from Christ let him have much fruit from you 5. Bearing much fruit will usher in abundance of comfort into the soul in these two Exigences 1. In the hour of tentation Satan wiil be sure to besiege the weakest Christian all his darts fly that way and a strong tentation may overcome a weak faith but a flourishing Faith stands like a Cedar and is not blown down by the wind of tentation a strong Faith can stop the mouth of the Divel that roaring Lion 1 Pet. 5.9 2. Store of fruit will give comfort in the hour of death a little danger will make us above the danger of death but degrees of grace will make us above the fear of death O what joy will it be on the death-bed when a Christian can bring his sheaves full of Corn when he can show his five Talents that he hath gained by trading when there is not only a drop or two of Oyle but his Lamp full of Oyl what though the Divel show God our debts if we can show him our fruit O how sweet will death be it will not be interitus but introitus not a destruction but a deliverance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Death like a whirlwind may blow down the tree of the body but it cannot blast the Fruit of our graces The Trees of Righteousness carry their fruit with them Rev. 14.13 Their works follow them The Christian who abounds in holiness may say as Simeon Luke 2.29 Lord now lettest thou thy servant depart in peace He who bears but a little fruit departs in safety but he who bears much fruit departs in peace 6. Consider what need we have to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting forth still more Fruit our graces are yet in their non-age indeed in heaven this Doctrine will be out of season we shall not need to hear it then we shall have done growing being arived at our full stature then our light shall be clear and our love perfect but while we live here there is something * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacking in our faith 1 Thes 3.10 therefore we had need encrease the stock of grace and bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fruit Our grace is eclipsed with sin our Faith is full of unbelief now as when the Sun is Eclipsed it is by degrees getting out of the Eclipse and it shines brighter and brighter till it recover its perfect lustre so it must be with us we must be getting out of the Eclipse till we shall arrive at our perfect lustre in glory 7. He who doth not encrease to more fruitfulness will soon be on the losing hand he that hath not more faith will quickly have lesse non progredi est regredi Rev. 2.4 Thou hast left thy first love It is with grace as it is with fire if it be not blown up and encreased it will soon decay Such as thrive not in their spiritual estate we may perceive sadly to decline Though a Christian cannot lose the seed of grace 1 John 3.9 yet he may lose the actings of grace and the comfort therefore bring forth more fruit no sooner doth a Christian begin to stand still but you may perceive him going backward 8. The more your fruit is encreased the more your glory will be encreased he whose pound gained ten was made Ruler over ten Cities Luke 19.16 17. If you would have your Crown hung full of jewels let your boughs be hung full of fruit 4. The last use is of Direction I shall lay down some Use 4 means to fruitfulness Direction 1. Be sensible of unfruitfulness Many might have been fruitful in grace if they had not conceited themselves so he that thinks himself fruitful enough is barren enough be sensible of your wants 't is better to complain than presume 2. If you would be fruitful remove those things which will hinder fruitfulness 1. Cherishing any secret lust in the heart sin lived in is like Vermin to the tree which destroyes the fruit grace cannot thrive in a sinful heart In some soil plants will not grow the cherishing of sin is the withering of the Fruit. 2. The love of riches The cares of the world choaked the seed Matth. 13. The love of sin poisons the Fruit the love of riches choaks it This is like a blast upon trees it destroyes the pretious Fruits of godliness Love not the world 1 Joh. 2.15 3. The third means to fruitfulness is weeping for sin Moisture helps germination in trees holy tears do water the trees of God and make them more fruitful Mary Magnalen a weeping plant how fruitful was she in love to Christ moist grounds as your Marshes are more fertile the soul that is moistened and steeped in tears is most frugiferous never did Davids graces flourish more than when he watered his Couch with tears When the Plant hath been pricked whereby it lets forth gumm or tears it is fuller of Fruit and the Fruit is sweeter That Christian who hath been pricked at heart for sin whereby he lets forth plenty of tears beareth the sweetest Fruits of grace Moisture helps fruitfulnesse 4. If you would be fruitful often apply the blood of Châ—ist and the Promises 1. Apply the blood of Christ Naturalists say that blood applyed to the Root of some trees makes them bear better Sure I am the blood of Christ applyed to the heart makes it flourish more in holiness None so fruitful as a Believer
the nature of the Sun is light so Gods nature is love The three persons in the Trinity are all love 1. God the Father is love Joh. 3.16 God so loved the world that God should part with Christ out of his bosome the Son of his love and lay this jewel as it were to pawn for our salvation oh unparalleld love never was such love showed to the Angels 2. God the Son is love how did Christ love his Spouse when he died for her his sides drop'd blood his heart drop'd love such a vein of love was opened in him that our sins could not stench love was the wing on which Christ did fly into the Virgins womb Christ incarnate hre was love covered over with flesh and Christ on the Cross here was a book of love laid open before us to read in Per vulnera viscera 3. God the Holy Ghost is love his appearing in the likeness of a Dove show'd his nature the Dove saith Pliny is an amicable creature it is without gall what are all the motions of the Spirit but tenders of love what is the Zeal of the Spirit but the print of love why doth this blessed Spirit as a suitor come a woing to sinners but that they may know he is in love thus all the persons in the Trinity are love and the more we shine in the grace of Love the more we resemble the God of Love 6. Argument enforcing love is from the sweet Relations we stand in one to another we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Citizens Ephes 2.19 we all expect one heaven we shall shortly live together and shall we not love together we are souldiers of the same band 2 Tim. 2.3 ours must be the fight of faith not the fight of contention our strife must be who shall love most we are branches of the same Vine and shall we not be united we are stones of the same building and shall we not be cemented with love nay we are brethren Acts 7.26 Sirs ye are brethren why do ye wrong one to another Use 1. I might here take up a lamentation and steep my Use 1 words in tears to consider the decay I had almost said the funerals of this grace among Christians Terras Astraea reliquit the fire of brotherly love is almost ready to go out instead of the fire of love the wildfire of passion I have read of one Vitalis who hazarded his life to succour his distressed friend but sure such Vitales are dead in this age fratrum quoque gratia rara est The Text saith See that ye love one another but our times have made a bad Comment upon this Text how do Christians reproach censure maligne one another the Text saith love fervently but they hate fervently instead of the bond of love behold the apple of strife we live in the frigid zone the love of many waxeth cold Many live as if they had been born upon the Mountains of Bether the Mountains of division and as if they had been baptiz'd in the waters of Meribah the waters of strife Do the wicked unite nay do the Divels unite there was in one man a Legion which is according to Varro seven thousand six hundred twenty two shall there be more harmony among Divels than among Christians For these divisions of the godly there are great thoughts of heart Oh Christians turn your hot words into salt tears how do the enemies of Religion insult to see not only Christs Coat but his Body rent for these things let our eyes run down Consider the ill consequence where love is wanting the absence of this grace brings forth divisions and they are dangerous For 1. Divisions bring an opprobrium and scandal upon Religion they make the wayes of God evil spoken of as if Religion were the fomenter of envy and sedition Julian in his Invectives against the Christians said that they lived together as Tigers rending and tearing one another and shall we by our animosities and contentions make good Julians words this will make others affraid to embrace the Christian Faith There is a story in Epiphanius of Miletius and Peter Bishop of Alexandria both Confessors of the Orthodox Religion both condemned to suffer who being together in prison upon a small difference sell into so great a Schisme that they drew a partition between each other in the prison and would not hold communion in the same worship of Christ for which notwithstanding they both suffered which division grew scandalous and did more hurt than their persecution did good 2. Divisions advance Satans Kingdom The Divel hath no hope but in our discords * Nibil spei nisi per discordias Cornel. Tac. St. Chrysostom observes of the City of Corinth when many zealous converts were brought in Satan knew no better way to damme up the current of Religion than by throwing in a bone of contention and dividing them into parties one was for Paul and another for Apollo but few for Christ Use 2. Be Exhorted to cordial and fervent love See that Use 2 ye love one another Exhort Oh that this sweet spice might send forth its fragrant smell among Christians Oh that the Branch 1 Lord would rain down some of these silver showers of love upon the hearts of Christians which are for the most part like the Mountains of Gilboa which have none of this heavenly dew upon them They say of the stones of the Temple they were so closely cemented as if there had been but one stone in the Temple it were to be wished that the hearts of Christians were so sweetly cemented in love as if there were but one heart Let me commend this grace of amity and love to Christians under a double notion 1. As you are members of a body politick The whole nation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Political body now it should be with the body Politique as it is with the natural body all the members of the body have a sweet sympathy they all work for the good of the whole that there be no Schisme in the body 1 Cor. 12.25 So it should be in the body politique 2. You are membra Ecclesiae members of the Church of God you bear Christs Name you wear his Livery therefore you must be sodred together in affection It is a sad Omen and presage when the joynts of the same body shall be loosed and the knees shall smite one against another If yet men will live at variance nourishing a Viper in their bosoms I shall offer two things to their serious consideration 1. An uncharitable person is an unregenerate person Titus 3.3 We were sometimes disobedient serving divers lusts living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in malice and envy as if he had said Before grace came we were fill'd and ready to burst with this poyson of malice the Apostle describing a natural condition calls it the gall of bitterness Acts 8. He that lives in bitter strife is in the gall bitterness A
malitious person is of no a kin to God for God is love he knows nothing of the Gospel savingly for it is a Gospel of peace we read in Scripture of the bond of peace Ephes 4.3 and the bond of iniquity Acts 8.23 him whom the Gospel hath not bound in the bond of peace Satan hath bound in the bond of iniquity 2. Uncharitableness is a leaven that sowres the whole lump 1 Cor. 5.8 1. It sowres your good qualities Naaman an honourable man a mighty man in valour but he was a Leper 2 King 5.1 that but was like a dead fly in the Oyntment it spoiled all the rest So it may be said Such a man is a man of parts a man of great moral endowments he is just affable temperate but he is a leper he will not be in charity he payes every one their own but there is one debt he will not pay though he rot in hell for it viz. the debt of love this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brand of infamy upon him 2. Uncharitableness sowres your good duties you pray and come to Church but refuse to be tyed in a knot of amity what profit is there of all your seeming devotion we are bid to lift up pure hands without wrath 1 Tim 2.8 The uncharitable person doth not lift up pure hands in prayer but leprous hands bloody hands 1 Joh. 3.16 Whosoever hates his brother is a murderer Prayer saith Chrysostom may be compared to a fine Garland the hands that make a Garland had need be clean So the heart that makes a prayer had need be clean wrath and anger do sully a Christians prayers and will the Holy God touch them the uncharitable man poisons his own prayers and will the Lord accept of a poisoned sacrifice Oh that all this might at last perswade to cordial and fervent love let us turn all our censuring into praying let us pray to God that he would quench the fire of contention and encrease the fire of fraternal love among us let us pray that the Lord would heal our Schismes repair our breaches that he would make us like the Cherubims with our faces looking one upon another let us pray that God will make good that promise that we shall serve him with one consent or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Hebrew with one shoulder and that this may be the golden Motto written upon England Cor unum via una one heart and one way * Jer. 32 30. 2. It Exhorts us that as we would be amicable to all Branch 2 so especially that we would love those who are of the houshold of Faith viz. the Saints and people of God Exhort Psalm 16.2 We must love as God loves he loves them most who are like him he loves piety though it be espoused to poverty so must our love run out especially to those who have the image and superscription of God upon them Joseph loved all his brethren but Benjamin most the people of God must have a Benjamins portion in our love The Saints are called Jewels Mal. 3.17 which we must love and prize they are called the apple of Gods eye Zach. to show how tender they should be in our eye The Saints are partakers of the Divine Nature 2 Pet. 1.4 not by an incorporation into the Divine Essence but by a conformity to the Divine likeness these we must love amore complacentiae with a love of complacency and delight These are near alied to Christ by faith they are of the blood Royal of heaven these must be higher in our thoughts and deeper in our affections than others Hierom loved Christ dwelling in Austin When I say the Saints must have the largest share in our love I mean not all that call themselves Saints such as under a mask of holiness commit sin hypocritical Saints * Quid tibi prodest vocari quod non es Aug. but such as the Scripture calls Saints such as excel in vertue Psal 16. such as walk humbly with God Mich. 6.8 such as have aliquid Christi as Bucer saith something of Christ in them these Saints must we place our entire love upon Indeed there is that in them which may excite and draw forth love they have the beauty of inherent holiness and they have an interest in the unspotted holiness of Christ which may be a sufficient loadstone to draw love to them But what shall we say to those who instead of loving the people of God because they are Saints hate them ea ratione because they are Saints as Tertullian Confessio nominis the very confession of the Name of a Christian was enough to bring them into an odium and was laid against them as a matter of crime It was said of Aristides that he was banished out of Athens quia justus because he was just Sanctity is the thing that is reproached and hated in the world wicked men Panther-like would tear the picture of God drawn in the New man let one have all kind of accomplishments Learning Morality Piety though men will love him for his Learning and Morality they will hate him for his Piety Holiness is become the crime the Serpent is known by his hissing they are the seed of the Old Serpent that hisse at Religion Let me speak my mind freely There is generally among men a secret antipathy against the power of godliness they are for some showes of devotion they keep up a form but such as have a spirit of zeal and sanctity shining in them their hearts rise against let me tell you there is not a greater sign of a rotten and divellish heart than to hate a man for that very thing for which God loves him namely his holiness 'T is an high affront to abuse the Kings Statue what vengeance think we shall they be counted worthy off who maligne and do what in them lies to tear in pieces the image of the living God Oh take heed of this the hating the grace of the Spirit comes near to the despighting of the Spirit of grace To conclude let us beg the spirit of amity and unity that we may love one another especially that we may be endeared in our affections to them who are of the family of God and whose names are enrolled in the book of life The good Practitioner Ioh. 13.17 If ye know these things happy are ye if ye do them IN this Chapter our Blessed Saviour the great Doctor af the Church falls upon teaching his Disciples he taught them 1. Doctrinâ by doctrine ver 34. A new Commandement give I unto you that ye love one another Christ was now going out of the world and as a father when he is dying leaves a charge with his children that they love so our Saviour leaves this solemn charge with his disciples that they did love one another 2. He taught them emblemate by embleam ver 4. he took a Towel and girded himself Thus teaching them by a
be beaten with many stripes Knowledge without practice serves only as a Torch to light men to hell the brighter the light the hotter the fire If a King cause his Proclamation to be published the Subject knows it but obeys not this doth the more incense the King against him he will punish it for a contempt better be ignorant than knowingly disobedient Now then if knowledge alone makes a mans case worse then it is far from making him happy Use Use Get knowledge but do not rest in it will you rest in that which will not make you happy what is it to cry the Temple of the Lord what is it to lay knowledge up and not lay it out in this sence he who encreaseth knowledge encreaseth sorrow Eccles 1.18 his knowledge will but serve to condemn him If knowledge separated from practice would make men happy the people of England were a happy people they want not for knowledge never since the time of the Apostles did the light shine clearer but here is the mischief most people know only to know it may be said of the generality of people as Seneca speaks malint disputare quam vivere they had rather dispute well than live well they would have knowledge to be spangle them rather than sanctifie them Alas knowledge alone will never make them happy men may build their nests among the stars yet make their bed in hell they may have knowledge to crown them and God to damn them O Christian who gloriest in thy knowledge and haste no more wherein dost thou excel an Hypocrite wherein dost thou excell the Divel he knows all the Articles of the Creed he could say to Christ it is written Is it not sad that a man should have no better evidences to show for heaven than the Divel How unprofitable is the luxuriancy of knowledge he who is only fill'd with knowledge is like a glasse fill'd with froth what a vain foolish thing is it to have knowledge and make no spiritual use of it It is as if a man had several Fountains in his Garden but never waters his Flowers with them or as if an Asse should be laden with Provender but eats not of it So many a man carries a great deal of knowledge about him but doth not feed upon the sweetness of it nor digest his knowledge into practice To know only to know is like one that knows certain Countries by the Map and can discourse of them but never travell'd into them nor tasted the sweet spices of those Countries So the Gnostick in Religion hath heard and read much of the beauty of holiness but never travelled into Religion nor tasted how good the Lord is what is it the better to have the Bible in our heads if not in our hearts can Notions be Cordials when we come to dye To conclude this men cannot properly be denominated Christians from their knowledge you do not call him an Handicraftsman who doth not work in his Trade let a man be never so skilfull yet you do not call him a Goldsmith who did never refine a vessel or try gold though a man hath skill in Chirurgery yet you do not call him a Chirurgian who did never lance a wound or dress a sore so it is improper to call him a Christian who hath knowledge but no practice he knows he should mortifie sin but he doth not he knows he should show works of mercy but he doth not he never yet wrought in the trade of godliness 2 Branch of the Doct. 2. I proceed to the second Branch of the Doctrine That it is the practique part of Religion makes a man happy knowledge without practice is like a fair Arbour without fruit the Art of practice is the most noble Art the llfeblood of Religion runs thorow the veines of obedience here I shall show 1. Why there must be practice 2. That it is only the practique part of Religion makes a man happy 1. Why there must be practice the reason is because it is only practice that answers Gods end in giving us his Word both written and preached Levit. 18.4 Ye shall do my judgments keep mine Ordinances to walk therein Deut. 26.16 This day the Lord thy God hath commanded thee to do these statutes judgments thou shalt therefore keep do them Not only thou shalt know them but obey them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of God is not only a Rule of knowledge but a Rule of duty If you speak to your Children and tell them what is your mind it is not only that they may know your mind but do it God gives us his Word not only as a Picture to look upon but as a Copy to write after The Master gives his servant a Candle not to gaze on but to work by The light of Scripture is to guide our feet into the way of obedience and so David calls the Word of God not a Lamp to his eyes but a Lanthorn to his feet Psal 119. implying that the light of the Word is rather to walk by than to see by God gives us his Word as his Will and Testament which he leaves in charge with us to see it performed If God would only have had his Laws to be known or talk'd of he might have delivered them to Parrots If he would only have had them kept safe he might have graven them with an iron pen and laid in the rock for ever Job 19.24 But therefore he delivers the Records of heaven to men that they should be obeyed The Lord gives us his Precepts as a Physitian gives the patient his Receits to take and apply for this end are all Gods institutes that we may by practice apply them for the purging out sin and bringing the soul into a more healthful temper God gives us his Word as the Mother gives the Child the breast not only to look upon but to draw it many have gone to hell with the breast in their mouthes because they have not drawn it and turned the milk of the Word into sacred nourishment 2. That it is only the practick part of Religion makes a man happy This is clear if we consult either with Scripture or Reason 1. It appears by Scripture the Scripture knows no other way to happiness but practice Psalm 15. ult He that doth these things shall never be moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Calvins gloss upon the words The Psalmist doth not say He that knows these things shall never perish but He that doth them To be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doer of the Word entitles a man to blessedness Jam. 1.25 This man shall be blessed in the deed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his deed as the Papists wrongly gloss but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his deed obedience is rather an evidence of blessedness than a cause Search from one end of the Bible to the other and you shall find the Crown still set upon the head of