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
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
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
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
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
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
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
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
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
I know saith St. Paul whom I have believed 2 Tim. 1.12 there was the applying blood to the Root of the tree and how fruitful was he in zeal love to Christ Heroical courage 2 Cor. 12.15 He that believes Christ dyed for him never thinks he can do or suffer enough for Christ When we read and pray now we do but water the Branches when we believe now we water the Root of the Tree and make it fruitfull 2. Apply the Promises Husbandmen have an art to comfort the spirits of the Root to make the tree bear better Apply the Promises these are for comforting the spirits of a Christian and then he puts forth fruit more vigorously It is an experiment in nature the Root of the Pine tree watered with wine doth cause it to flourish the Promises are as wine to water the Trees of Righteousness whereby they spread and augment more in grace Ever preserve the spirits of the tree if you would have it bear a pensive dejected soul is less fruitful but when through the Promises a Christians heart is cheared and comforted now he is enriched with pleasant fruits Camphire and Spiknard and Frankincense he is like a Tree laden with fruit 5. Another means to fruitfulness is humility The low grounds are most fruitful The Valleys are covered with Corn Psal 65.13 The humble heart is the fruitful heart It is observed in some Countreys as in France that the best and largest Grapes which they make their wine of grow upon the lower sort of Vines The largest and fairest Fruits of the Spirit grow in a lowly Christian 1 Pet. 5.5 God gives grace to the humble St. Paul calls himself the least of Saints yet he was the chief of the Apostles The Virgin Mary was low in her own eyes Luke 1.48 but this lowly Plant did bear that blessed Vine which brought the Fruit of salvation to the world 6. If you would be fruitful in grace be much in good conference Mal. 3.16 Then they that feared the Lord spake often one to another There is an observation some have concerning the Sympathy of Plants some plants will bear better near other trees than when they grow alone as is seen in the Myrtle and Olive This holds true in Divinity the trees of righteousness when they associate and grow near together thrive best in godlinesse The communion of Saints is an excellent means for fruitfulness Christians encrease one anothers knowledge strengthen one anothers Faith clear one anothers evidences When the Trees planted in Gods Orchard stand at a distance and grow strange one to another they are less fruitful 7. If you would be fruit-bearing trees be near the waters of the Sanctuary Jer. 17.8 He shall be like a tree planted by the waters and that spreadeth out the roots by the River her leaf shall be green nor shall it cease from yeilding fruit The Word preached will not only make us knowing Christians but growing Christians Ministers are compared to Clouds Isa 5.6 their Doctrine drops as the rain and makes the trees of God fruitful Those that sit under these silver drops the wind of the Spirit blowing are like that flock of sheep Cant. 2.4 whereof every one bears twins and none is barren among them I wonder not that they are barren trees and nigh unto cursing * Heb. 6.8 that are not under the droppings of the Sanctuary a Christian can no more be fruitful without Ordinances than a tree without showres 8. And lastly if you would fructifie apace go to God and desire him to make you fruitful God is call'd the Husband man John 15.1 and he hath an art above all other Husbandmen they can plant and prune trees but if they be dead they cannot make them bear God can make the barren tree bear he can put life into a dead tree Ephes 2.5 It is not Pauls planting but the Spirits watering must give the encrease Pray to God to make you fruitful though it be by affliction oftentimes God makes us grow in grace this way Hebr. 12.11 No chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness The bleeding Vine bears best It is an observation that the pulling off some of the blossoms of a tree makes the fruit fairer the reason is because the sap hath the less to nourish some Writers say they have known a tree by having too many blossoms hath blossomed it self dead The notion holds true in a Scriptural sence God by pulling off some of the blossoms of our outward comforts makes us bring forth fairer fruit some have so blossom'd in prosperity that they have blossom'd themselves into hell It is an ancient experiment that the planting of some tender trees near the West sun doth them hurt and parcheth the Fruit the Sun being so extream hot Too much prosperity like the West sun doth Christians much hurt and parcheth all good affection Jer. 22.21 Oh pray to God that he would make you fruitful though it be by bleeding Say as Luther Lord wound where thou wilt prune and cut me till I bleed so that I may have my Fruit unto holiness and my end everlasting life Rom. 6.22 The perfume of Love 1 Pet. 1.22 See that ye love one another with a pure heart fervently THE holy Scripture makes the love of the brethren the surest note of a man that shall go to heaven 1 Joh. 3.14 and I find Christ and his Apostles beating much upon this string of love as if this made the sweetest musick and harmony in Religion The consideration whereof hath put me upon this subject All the graces have their beauty but there are some that do more adorn and set off a Christian in the eye of the world like some of the Stars that shine brighter as humility and Charity These two graces like pretious Diamonds cast a sparkling lustre upon Religion I have designed to speak of the last of these at this time See that ye love one another with a pure heart fervently Love is a Grace alwayes needful therefore never out of season though too much out of use My Text like the River of Eden * Gen. 2.10 parts it self into four Heads 1. Here is a Commission or charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See that ye love 2. The Extent of this Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One another 3. The Manner of this Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a pure heart 4. The Degree of this love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervently 1. Love purely that is opposed to Hypocrisie Love must be with the heart it must not be a complement which is like a painted fire dissembled love is worse than hatred 2. Love fervently that is opposed to Neutrality love must flame forth it must not be as the smoaking flax but as a burning Lamp so much the Hebrew word for love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an ardent and zelous affection * Ardens vehemens
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
of Thievery they steal upon a people And as they come without a Call so they stay without a Blessing Jer. 23.32 I sent them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they shall not profit this people at all And so much for the first the Preacher The Pulpit 2. The Pulpit where Christ preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went up into a Mountain The Law was at first given on the Mount and here Christ expounds it on the Mount This Mount as is supposed by Hierom and others of the Learned was Mount Tabor It was a convenient place to speak in being seated above the people and in regard of the great confluence of hearers 3. The occasion 3. The occasion of Christs ascending the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the multitude The people thronged to hear Christ and he would not dismiss the Congregation without a Sermon but seeing the multitude he went up Jesus Christ came from heaven as a Factor for souls he lay legend here a while preaching was his business the people could not be so desirous to hear as he was to preach he who did compassionate faint bodies Matth. 15.32 did much more pity dead souls it was his meat and drink to do his Fathers will John 4.34 And seeing the multitude he goes up into the Mount and preacheth This he did not only for the consolation of his hearers but the imitation of his Ministers Doctr. From whence observe Doctr. That Christs Ministers according to Christs pattern must embrace every opportunity of doing good to souls praying and preaching and studying must be our work 2 Tim. 4.2 Preach the Word be instant in season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut omnem scil arripiant concionandi occasionem out of season* Peter seeing the multitude lets down the Net and at one Draught catcheth three thousand fouls Acts 2.41 How zealously industrious have Gods Champions been in former Ages in fulfilling the work of their Ministry as we read of Chrysostom Austin Basil the great Calvin Bucer and others who for the work of Christ were nigh unto death The Reasons why the Ministers of Christ according to his pattern should be ambitiously desirous of all opportunities for soul-service are 1. Their Commission God hath intrusted them as Ambassadors 2 Cor. 5.20 Now you know an Ambassador waits for a day of Audience and as soon as a day is granted he doth faithfully and impartially deliver the mind of his Prince Thus Christs Ministers having a Commission delegated to them to negotiate for souls should be glad when there is a day of Audience that they may impart the mind and will of Christ to his people 2. Their Titles 1. Ministers are called Gods Seeds-men 1 Cor. 9.11 therefore they must upon all occasions be scattering the blessed seed of the Word The Sower must go forth and sowe yea though the seed fall upon stones as usually it doth yet we must disseminate and scatter the seed of the Word upon stony hearts because even of these stones God is able to raise up children to himself 2. Ministers are called Stars therefore they must shine by Word and Doctrine in the Firmament of the Church Thus our Lord Christ hath set them a pattern in the Text Seeing the multitude he went up into the Mountain here was a light set upon an hill the bright Morning Star shining to all that were round about Christ calls his Ministers Lux Mundi the light of the World Matth. 5.14 therefore they must be always giving forth their lustre their light must not go out till it be in the socket or till violent death as an extinguisher put it out 3. Christs Ministers must ansam arripere catch at all occasions of doing good to others in regard of the work which they are about and that is saving of souls what a precious thing is a soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Christ takes as it were a pair of scales in his hands and he puts the world in one scale and the soul in the other and the soul out-weighs Matth. 16.26 The soul is of a noble original of a quick operation 't is a flower of eternity here in the bud in heaven fully ripe and blown The soul is one of the richest pieces of Embroidery that ever God made the understanding bespangled with light the will invested with liberty the affections like Musical Instruments tuned with the finger of the Holy Ghost The soul is Christs Partner the Angels Familiar now if the souls of men are of so noble an extract and made capable of glory oh how zealously industrious should Christs Ministers be to save these souls if Christ did spend his blood for souls well may we spend our sweat It was Austins prayer that Christ might find him at his coming aut Precantem aut Praedicantem either Praying or Preaching What a sad sight is it to see precious souls as so many Pearls and Diamonds cast into the dead Sea of Hell 4. The Ministers of Christ seeing the multitude must ascend the Mount because there are so many Emissaries of Satan who lie at the catch to subvert souls How doth the Old Serpent cast out of his mouth floods of water after the woman to drown her Revel 12.15 What floods of Heresie have been poured out in City and Country which have over-flown the banks not only of Religion but Civility Ignatius calls Error the invention of the Divel and Bernard calls it dulce venenum a sweet poyson Mens ears like Spunges have sucked in this poyson Never were the Divels Commodities more vendible in England than now a fine tongue can put off bad wares the Jesuit can silver over his lyes and dress error in truths Coat a weak brain is soon intoxicated when flattery and subtilty meet with the simple they easily become a prey The Romish Whore enticeth many to drink down the poyson of her Idolatry and filthiness because it is given in a golden Cup Revel 17.4 If all who have the plague of the head should dye it would much increase the Bill of Mortality Now if there be so many Emissaries of Satan abroad who labour to make Proselytes to the Church of Rome how doth it concern them whom God hath put into the work of the Ministry to bestir themselves and lay hold on all opportunities that by their spiritual antidotes they may convert sinners from the error of their way and save their souls from death Jam. 5. ult Ministers must not only be Pastores but Praeliatores in one hand they must hold the bread of life and feed the Flock of God in the other hand they must hold the Sword of the Spirit and fight against those errors which carry damnation in their front 5. The Ministers of Christ should wait for all opportunities of soul-service because the Preaching of the Word hath so many Remora's that hinder the progress and success of it never did Pilot meet with so many Euroclydons and cross
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
And such is Christs blood it can never be emptied he that is poor in spirit hath recourse still to this fountain he sets an high value and appreâ—iation upon Christ he hides himself in Christs wounds * In vulacribus Christi dormio securus requiesco intrepidus Aug. he bathes himself in his blood he wraps himself in his Robe he sees a spiritual dearth and famine at home but he makes out to Christ Shew me the Lord saith he and it sufficeth 3. He that is poor in spirit is ever complaining of his spiritual estate that look as it is with a poor man he is ever telling you of his wants he hath nothing to help himself with he is ready to be starved so it is with him that is Poor in spirit he is ever complaining of his wants I want a broken heart a thankful heart he makes himself the most indigent creature though he dares not deny the work of grace which were a bearing false witness against the Spirit yet he mourns he hath no more grace This is the difference between an hypocrite and a child of God the hypocrite is ever telling what he hath a child of God complains of what he wants the one is glad he is so good the other grieves he is so bad the poor in spirit goes from Ordinance to Ordinance for a supply of his wants he would fain have his stock increased Try by this if you are poor in spirit while others complain they want children they want Estates do you complain you want Grace this is a good sign there is that maketh himself Poor yet hath great Riches Prov. 13.7 Some beggers have died rich the poor in spirit who have lain all their lives at the gate of mercy and have lived upon the Alms of free-grace have dyed rich in faith heirs to a Kingdom 4. He that is Poor in spirit is lowly in heart Rich men are commonly proud and scornful but the poor are submissive the poor in spirit rowle themselves in the dust in the sense of their unworthiness I abhor my self in dust Job 42.6 He who is poor in spirit looks at anothers excellencies and his own infirmities he denies not only his sins but his duties the more grace he hath the more humble he is because he now sees himself a greater debtor to God if he can do any duty he acknowledgeth it is Christs strength more than his own Phil. 4.13 as the Ship gets to the Haven more by the benefit of the wind than the sail So when a Christian makes any swift progress 't is more by the wind of Gods Spirit than the sail of his own indeavour the poor in spirit when he acts most like a Saint he confesseth himself the chief of sinners he blusheth more at the defect of his graces than others do at the excess of their sins he dares not say he hath prayed or wept he lives yet not he but Christ lives in him Gal. 2.20 He labours yet not he but the grace of God 1 Cor. 15.10 5. He who is poor in spirit is much in prayer he sees how short he is of the standard of holiness therefore begs for more grace Lord more faith more conformity to Christ A poor man is ever begging you may by this know one that is Poor in spirit he is ever begging for a spiritual Almes he knocks at heaven-gate he sends up sighs he poures out tears he will not away from the gate till he have his dole God loves a modest boldness in prayer such shall not be non-suited 6. The poor in spirit is content to take Christ upon his own terms the proud sinner will article and indent with Christ he will have Christ and his pleasure Christ and his covetousness but he that is poor in spirit sees himself lost without Christ and he is willing to have him upon his own terms a Prince as well as a Saviour Phil. 3.8 Jesus my Lord. A Castle that hath been long besieged and is ready to be taken will deliver up on any terms to save their lives he whose heart hath been a Garrison for the Divel and hath held out long in opposition against Christ when once God hath brought him to poverty of spirit and he sees himself damn'd without Christ let God propound what Articles he will he will readily subscribe to them Acts 9.6 Lord what wilt thou have me do He that is poor in spirit will do any thing that he may have Christ he will behead his beloved sin he will with Peter cast himself upon the water to come to Christ 7. He that is poor in spirit is an Exalter of free-grace none so magnifie mercy as the poor in spirit the poor are very thankful When Paul had tasted mercy how thankfully doth he adore free-grace 1 Tim. 1.14 The grace of our Lord was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was super-exuberant he sets the crown of his salvation upon the head of free-grace as a man that is condemned and hath a pardon sent him how doth he proclaim the goodness and clemency of his Prince so Saint Paul displays free-grace in its orient colours he interlines all his Epistles with free-grace as a Vessel that hath been perfum'd makes the wine taste of it so Paul who was a Vessel perfum'd with mercy makes all his Epistles to taste of this perfume of free-grace they who are poor in spirit bless God for the least crumb that falls from the Table of free-grace SECT 4. Use 4 LAbour for poverty of spirit Christ begins with this Exhort and we must begin here if ever we be saved poverty of spirit is the foundation stone on which God layes the superstructure of glory There are four things may perswade Christians to be poor in spirit 1. This poverty is your riches you may have the worlds riches and yet be poor you cannot have this poverty but you must be rich poverty of spirit intitles you to all Christs riches 2. This poverty is your Nobility * Nobilis inâ—pia mentis humilitas Austin God looks upon you as persons of honour he that is vile in his own eyes is precious in Gods eyes * Tanto eris apud Deum reciosior quaâ—to fueris in oculis tuis despectior Isiod the way to rise is to fall God esteems the Valley highest 3. Poverty of spirit doth sweetly quiet the soul when a man is brought off himself to rest on Christ what a blessed calm is in the heart I am poor but my God shall supply all my need Phil. 4.19 I am unworthy but Christ is worthy I am indigent Christ is infinite Lead me to the Rock that is higher than I Psal 61.2 A man is safe upon a Rock when the soul goes out of it self and centers upon the Rock Christ now it is firmly setled upon its Basis this is the way to comfort thou wilt be wounded in spirit till thou comest to be poor in spirit 4. Poverty of
joy God poures the golden oyle of comfort into broken Vessels the Mourners heart is emptied of pride and God fills the empty with his blessing the Mourners tears have helped to purge out corruption and after purging physick God gives a Julip The Mourner is ready to faint away under the burden of sin and then the bottle of strong water comes seasonably The Lord would have the incestuous person upon his deep humiliation to be comforted lest he should be swallowed up with over much sorrow 2 Cor. 2.7 This is the Mourners priviledge he shall be comforted the Valley of tears brings the soul into a Paradise of joy a sinners joy brings forth sorrow the mourners sorrow brings forth joy John 16.22 Your sorrow shall be turned into joy The Saints have a wet seed-time but a joyful Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be comforted SECT I. Showing the mourners comforts here NOw to illustrate this I shall show you what the comforts are the mourners shall have These comforts are of a divine infusion and they are two-fold either Here or Hereafter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 1. Comforts here 1. COMFORTS HERE They are called the consolations of God Job 15.11 That is Great comforts such as none but God can Give they exceed all other comforts as far as heaven doth earth The root on which these comforts grow is The blessed Spirit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 and comfort is said to be a fruit of the Spirit Gal. 5.22 Christ did purchase peace the Spirit speaks peace Quest How doth the Spirit comfort Answ Either Mediately or Immediately 1. Mediately By helping us to apply the Promises to ourselves and draw water out of those Wells of salvation we lie as dead children at the breast till the Spirit helps us to suck the breast of a Promise and when the Spirit hath taught Faith this Art now comfort flows in O how sweet is the breast-milk of a Promise 2. The Spirit comforts immediatly The Spirit by a more direct act presents God to the soul as reconciled it sheds his love abroad in the heart from whence flows infinite joy Rom. 5.5 The Spirit secretly whispers Pardon for sin and the sight of a Pardon dilates the heart with joy Matth. 9.2 Be of good chear thy sinnes are forgiven thee That I may speak more fully to this point I shall show you the qualifications and excellencies of these comforts which God gives his mourners 1. These comforts are real comforts the Spirit of God cannot witness to that which is untrue There are many in this age do pretend to comfort but their comforts are meere impostures the body may as well swell with wind as with flesh a man may as well be swelled with false as true comforts * Distinguendum est inter Gaudia Veritatis Vanitatis Aug. The comforts of the Saints are certain they have the seal of the Spirit set to them Ephes 1.13 2 Cor. 1.22 A seal is for confirmation when a Deed is sealed it is firme and unquestionable When a Christian hath the seal of the Spirit stamped upon his heart now he is confirmed in the love of God Quest Wherein do these comforts of the Spirit which are unquestionably sure differ from those which are false and pretended Answ Three ways 1. The comforts of Gods Spirit are laid in deep conviction John 16.7 8 and when he that is the Comforter verse 7. is come he shall reprove or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall convince the world of sinne Quest Why doth conviction go before consolation Answ Conviction fits for comfort by conviction the Spirit doth sweetly dispose the heart to these two things 1. To seek after Christ When once the soul is convinced of sin and the hell that follows it now a Saviour is precious When the Spirit hath shot in the arrow of conviction now saith a poor soul where may I meet with Christ In what Ordinance may I come to enjoy Christ saw ye him whom my soul loves All the world for one glimpse of my Saviour 2. The Spirit by conviction makes the heart willing to receive Christ upon his own termes man by nature would article and indent with Christ he would take half Christ he would take him for a Saviour not a Prince he would accept of Christ as he hath an head of gold Cant. 5.11 but not as he hath the government upon his shoulders Isa 9.6 But when God le ts loose the spirit of bondage and convinceth a sinner of his lost undone condition now he is content to have Christ upon any termes When Paul was struck down to the ground by a spirit of conviction he cries out Lord what wilt thou have me to do Acts 9.6 Let God propound what Articles he will the soul will subscribe to them Now when a man is brought to Christs termes to beleeve and obey then he is fit for mercy when the Spirit of God hath been a Spirit of conviction then it becomes a spirit of consolation when the plough of the Law hath gone upon the heart and broken up the fallow ground now God sows the seed of comfort Those who brag of comfort but were never yet convinced nor broken for sin have cause to suspect their comfort to be a delusion of Satan It is like a mad mans joy who fancies himself to be King but it may be said of his laughter it is mad Eccles 2.2 The seed which wanted depth of earth withered Matth. 13. that comfort which wants depth of earth deep humiliation and conviction will soone wither and come to nothing 2. The Spirit of God is a sanctifying before a comforting Spirit as Gods Spirit is called the Comforter so he is called a spirit of grace Zach. 12.10 Grace is the work of the Spirit Comfort is the seal of the Spirit the work of the Spirit goes before the seal the graces of the spirit are compared to water Isa 44.3 and the comforts of the spirit are compared to oyle Isa 61.1 First God pours in the water of the spirit and then comes the oyle of gladnesse The oyle in this sence runs above the water Hereby we shall know whether our comforts are true and genuine Some talk of the comforting spirit who never had the sanctifying Spirit they boast of assurance but never had grace these are spurious joyes these comforts will leave men at death they will end in horror and despair Gods Spirit will never set seal to a Blank First the heart must be an Epistle written with the finger of the Holy Ghost and then it is sealed with the Spirit of Promise 3. The comforts of the Spirit are humbling Lord saith the soul What am I that I should have a smile from heaven and that thou shouldest give me a privy seal of thy love The more water is poured into a Bucket the lower it descends the fuller the ship is laden
time of drought so neither is any man to dispute or quarrel with God when he stops the sweet influence of comfort but ought rather to acquiesce in his sacred will But though the Lord might by vertue of his Soveraignty with-hold comfort from the Mourner yet there may be many pregnant causes assigned why Mourners want comfort 1. In regard of God 2. In regard of themselves 1. In regard of God He sees it fit to with-hold comfort 1. That he may raise the value of grace We are apt to esteem comfort above grace therefore God locks up our comforts for a time that he may inhance the price of grace when farthings go better than gold the King will call in farthings that the price of gold may be the more raised 2. God would have his people learn to serve him for himself and not for comfort only it is amor Meretricius an Harlot love to love the husbands money and tokens more than his person such as serve God only for comfort do not so much serve God as serve themselves of him 2. That Gods Mourners want comfort it is most frequently in regard of themselves 1. Through mistake which is two-fold 1. They go not to the right spring for comfort they go to their tears when they should go to Christs blood it is a kind of Idolatry to make our tears the ground of comfort Mourning is not meritorious it is the way to joy not the cause Jacob got the blessing in the garments of his elder brother true comfort flows out of Christs sides our tears are stained till they are washed in the blood of Christ John 16. ult In me peace 2. Mistake is that Mourners are priviledged persons and may take more liberty they may slacken the strings of duty and let loose the reins to sin Christ hath indeed purchased a liberty for his people but an holy liberty not a liberty for sin but from sin 1 Pet. 2.16 Ye are a Royal Priesthood a peculiar people ye are not in a state of slavery but Royalty What follows do not make Christian liberty a cloak for sin Ver. 16. As free and not using your liberty for a cloak of maliciousness If we quench the sanctifying Spirit God will quench the comforting Spirit sin is compared to a cloud Isa 44.22 This cloud intercepts the light of Gods countenance 2. Gods Mourners sometimes want comfort through discontent and peevishness David makes his disquiet the cause of his sadness Psal 43.5 Why art thou cast down O my soul why art thou disquieted within me A disquieted heart like a rough Sea is not easily calmed 't is hard to make a troubled spirit receive comfort this disquiet ariseth from various causes sometimes from outward sorrow and melancholy sometimes from a kind of envy Gods people are troubled to see others have comfort and they want it and now in a pet they refuse comfort and like a froward child put away the breast Psal 77.2 My soul refused to be comforted Indeed a disquieted spirit is no more fit for comfort than a distracted man is fit for counsel and whence is the Mourners discontent but pride as if God had not dealt well with him in stopping the influences of comfort O Christian thy spirit must be more humbled and broken before God empty out his golden oyle of joy 3. The Mourner is without comfort for want of applying the promises he looks at that sin which may humble him but not at that Word which may comfort him The Mourners eyes are so full of tears that he cannot see the promise the vertue and comfort of a medicine is in the applying when the promises are applied by faith they bring comfort Hosea 2.19 Isa 49.15 16. Faith milks the breast of a promise That Satan may hinder us of comfort it is his policy either to keep the promise from us that we may not know it or to keep us from the promise that we may not apply it Never a promise in the Bible but belongs to the Mourner had he but the skill and dexterity of faith to lay hold on it 4. The Mourner may want comfort through too much earthly-mindedness by feeding immoderately on earthly comforts we miss of heavenly comforts Isa 57.17 For the iniquity of his covetousness was I wroth and I hid me The earth puts out the fire earthliness extinguisheth the flame of divine joy in the soul an Eclipse is per interpositionem corporis Lunaris when the Moon which is a dense body comes between the Moon is an Emblem of the world Rev. 12.1 when this comes between then there is an Eclipse in the light of Gods face Such as dig in Mines say there is such a damp comes from the earth as puts out the light of a candle earthly comforts send forth such a damp as puts out the light of spiritual joy 5. Perhaps the Mourner hath had comfort and lost it Adams Rib was taken from him when he was asleep Gen. 2.21 Our comforts are taken away when we fall asleep in security the Spouse lost her beloved when she lay upon the bed of sloath Cant. 5.2 6. For these Reasons Gods Mourners may want comfort but that the spiritual Mourner may not be too much dejected I shall reach forth the cup of consolation Jer. 16.7 and speak a few words that may comfort the Mourner in the want of comfort 1. Jesus Christ was without comfort therefore no wonder if we are our comforts are not better than his he who was the Son of Gods love was without the sense of Gods love 2. The Mourner hath a seed of comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 97.11 Light is sown for the righteous Light is a Metaphor put for comfort and it is sown Though a child of God hath not comfort alwayes in the flowre yet he hath in the seed though he doth not feel comfort from God yet he takes comfort in God 3. A Christian may be high in grace and low in comfort the high Mountains are without flowres the Mines of gold have little or no corn growing on them a Christians heart may be a rich Mine of grace though it be barren of comfort 4. The Mourner is heir to comfort and though for a small moment God may forsake his people Isa 54.7 yet there is a time shortly coming when the Mourner shall have all tears wiped away and shall be brim-full of comfort this joy is reserved for heaven and this brings me to the second particular SECT 2. Showing the mourners comforts hereafter 2. COMFORTS HEREAFTER 2. Comforts hereafter They shall be comforted Though in this life some interviews and love-tokens passe between God and the mourner yet the great comforts are kept in reversion in Gods presence is fulnes of joy There is a time coming the day-star is ready to appear when the Saints shall bathe themselves in the river of life when they shall never see a wrinkle on Gods brow more but his face shall shine his
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
yet thou art blessed because thou hungerest after it desire is the best discovery of a Christian actions may be counterfeit a man may do a good action for a bad end so did Jehu Actions may be compulsory a man may be forced to do that which is good but not to will that which is good therefore we are to cherish good desires and to bless God for them oftentimes a child of God hath nothing to shew for himself but desires Nehem. 1.11 Thy servants who desire to fear thy Name These hungrings after righteousness proceed from love a man doth not desire that which he doth not love if thou didst not love Christ thou couldst not hunger after him Object 1 Object 1. If my hunger were right then I could take comfort in it but I fear it is counterfeit hypocrites have their desires Answ Answ That I may the better settle a doubting Christian I shall shew the difference between true and false desires spiritual hunger and carnal 1. The hypocrite doth not desire grace for it self he desires grace only tanquam medium as a bridge to lead him over to heaven he doth not so much thirst after grace as glory he doth not so much desire the way of righteousness as the Crown of righteousness his desire is not to be made like Christ but to reign with Christ this was Balaams desire Num. 23.10 Let me dye the death of the righteous Such desires as these are found among the damned this is the hypocrites hunger but a child of God desires grace for it self and Christ for himself to a believer not only heaven is precious but Christ is precious 1 Pet. 2.7 2. The hypocrites desire is conditional he would have heaven and his sins to heaven and his pride heaven and his covetousness The young man in the Gospel would have had heaven provided he might keep his earthly possessions many a man would have Christ but there is some sin he must not be uncivil to but gratifie this is the hypocrites hunger but true desire is absolute Give me saith the soul Christ on any terms let God propound what Articles he will I will subscribe to them Would he have me deny my self would he have me mortifie sin I am content to do any thing so I may have Christ hypocrites would have Christ but they are loth to part with a lust for him they are like a man that would have a Lease but is loth to pay down the Fine 3. Hypocrites desires are but desires they are lazy and sluggish when one excited Lipsius to the study of vertue saith he My mind is to it Prov. 21.25 The desire of the slothful killeth him for his hands refuse to labour Many stand as the Carman in the Fable crying Help Hercules when his Wain stuck in the Mud when he should rather have put his shoulder to the Wheel Men would be saved but they will take no pains Doth he desire water that will not let down the Bucket into the Well but true desire is quickned into indeavour Isa 26.9 With my soul have I desired thee in the night yea with my spirit within me will I seek thee early they are the violent take heaven by force Matth. 12.11 The love-sick Spouse though she was wounded and her vail taken away yet she follows after Christ Cant. 5.7 Desire is the weight of the soul which sets it a going as the Eagle which desires her prey makes haste to it Job 39. ult Where the stain are there is she the Eagle hath sharpness of sight to discover her prey and swiftness of wing to flie to it So the soul that hungers after righteousness is carried swiftly to it in the use of all holy Ordinances 4. The Hypocrites desires are cheap he would have spiritual things but he will be at no charges for them he cares not how much money he parts with for his lusts he hath money to spend upon a drunken companion but he hath no money to part with for the maintaining of Gods Ordinances Hypocrites cry up Religion but cry down maintenance of Ministers But true desires are costly David would not offer burnt-offerings without cost 1 Chron. 21.24 An hungry man will give any thing for food as it fell out in the siege of Samaria 2 Kings 6.25 That man did never hunger after Christ who thinks much of parting with a little silver for the Pearl of price 5. Hypocrites desires are flashy and transient they are quickly gone like the wind that stays not long in one corner or like an hot fit which is soon over While the Hypocrite is under legal terror or in affliction he hath some good desires but the hot fit is soone over his goodnesse like a fiery Comet soone spends and evaporates but true desire is constant It is observable the Greek word in the text is in the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed are they that are hungring though they have righteousness yet they are still hungring after more Hypocrites desire is like the motion of a Watch which is quickly down The desire of a godly man is like the beating of the Pulse which lasts as long as life Psal 119.20 My soul breaketh for the longing that it hath to thy judgements And that we might not think this pang of desire would soone be over he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all times Davids desire after God was not an high colour in a fit but the constant complexion of his soul In the Temple the fire was not to go out by night Levit. 6.13 The fire shall ever be burning upon the Altar There was saith Cyril a mystery in it to show that we must be ever burning in holy affections and desires 6. Hypocrites desires are unseasonable they are not well timed they put off their hungring after righteousnesse till it be too late they are like the foolish virgins that came knocking when the door was shut Matth. 25.10 In time of health and prosperity the stream of the affections did run another way it was sin the Hypocrite desired not righteousnesse when he is to dye and can keep his sins no longer now he would have grace as a Passe-port to carry him to heaven * Luke 13.25 This is the Hypocrites fault his faith is too early and his desires are too late his faith began to bud in the morning of his infancie he beleeved ever since he could remember but his desires after Christ begin not to put forth till the evening of old age he sends forth his desires when his last breath is going forth as if a man should desire a pardon after the sentence is passed these bed-rid desires are suspitious but true desires are timely and seasonable a gracious heart seeks first the Kingdom of God Matth. 6.33 Davids thirst after God was early Psal 63.1 The wise Virgins got their oyle betimes before the Bridegroome came Thus we see the difference between a true and false hunger they who can finde
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
promise should not be fulfilled 3. God will fill the hungry soul because he himself hath excited and stirred up this hunger he plants holy desires in us and will not he satisfie those desires which he himself hath wrought in us as in case of prayer when God prepares the heart to pray he prepares his ear to hear Psal 17.10 So in case of spiritual hunger when God prepares the heart to hunger he will prepare his hand to fill it is not rational to imagine that God should deny to satisfie that hunger which he himself hath caused Nature doth nothing in vain Should the Lord inflame the desire after righteousness and not fill it he might seem to do something in vain 4. God will fill the hungry from those sweet Relations he stands unto them they are his children we cannot deny our children when they are hungry we will rather spare it from our selves Luke 11.13 When he that is born of God shall come and say Father I hunger give me Christ Father I thirst refresh me with the living streams of thy Spirit can God deny Doth God hear the Raven when it cries and will he not hear the righteous when they cry when the Earth opens its mouth and thirsts God doth satisfie it Psal 65.9 10. Doth the Lord satisfie the thirsty Earth with showres and will he not satisfie the thirsty soul with grace 5. God will satisfie the hungry because the hungry soul is most thankful for mercy when the restless desire hath been drawn out after God and God fills it how thankful is a Christian The Lord loves to bestow his mercy where he may have most praise we delight to give to them that are thankful Musitians love to play where there is the best sound God loves to bestow his mercies where he may hear of them again The hungry soul sets the Crown of praise upon the head of free-grace Psal 50.23 Who so offereth praise glorifies me 3. How God fills the hungry soul Answ There is a three fold filling 1. With Grace 2. With Peace 3. With Bliss 1. God fills the hungry soul with Grace Grace is filling because sutable to the soul Stephen full of the Holy Ghost Acts 7.55 This fulness of Grace is in respect of parts not of degrees There is something of every Grace though not perfection in any Grace 2. God fills the hungry soul with peace Rom. 15.13 The God of hope fill you with joy and peace this flows from Christ Israel had honey out of the Rock this honey of peace comes out of the Rock Christ John 16. ult that in me ye might have peace So filling is this peace that it sets the soul a longing after heaven this Cluster of Grapes quickens the appetite and pursuit after the full Crop 3. God fills the hungry soul with bliss Glory is a filling thing Psal 17. ult When I awake I shall be satisfied with thy image When a Christian awakes out of the sleep of death then he shall be satisfied having the glorious beams of Gods image shining upon him then shall the soul be filled brim-full the glory of heaven is so sweet that the soul shall still thirst yet so infinite that it shall be filled Qui te Christe bibent dulci torrente refecti Non sitient ultra sed tamen sitient Use What an Encouragement is this to hunger after righteousness such shall be filled Use God chargeth us to fill the hungry Isa 58.10 He blames those who do not fill the hungry Isa 32.6 And do we think he will be slack in that which he blames us for not doing Oh come with hungrings after Christ and be assured of satisfaction God keeps open house for hungry sinners he invites his Guests and bids them come without money Isa 55.1 2. Gods Nature inclines him and his Promise obligeth him to fill the hungry Consider Why did Christ receive the Spirit without measure John 3.34 It was not for himself he was infinitely full before but he was filled with the holy unction for this end that he might distill his grace upon the hungry soul Art thou ignorant Christ was filled with wisdom that he might teach thee Art thou polluted Christ was filled with grace that he might cleanse thee Shall not the soul then come to Christ who was filled on purpose to fill the hungry we love to knock at a rich mans door in our Fathers house there is bread enough come with desire and you shall go away with comfort you shall have the vertues of Christs blood the influences of his Spirit the communications of his love Here are two Objections made against this Object 1 1. The carnal mans Objection I have saith he hungred after righteousness yet am not filled Answ 1 Answ 1. Thou sayst thou hungerest and art not satisfied perhaps God is not satisfied with thy hunger thou hast opened thy mouth wide * Psal 81.10 but hast not opened thine ear * Psal 40.9 When God hath called thee to Family-prayer and mortification of sin thou hast like the deaf Adder stopped thine ear against God Zach. 7.11 No wonder then thou hast not that comfortable filling as thou desirest though thou hast opened thy mouth yet thou hast stopped thine ear the child that will not hear his parent is made to do pennance by fasting 2. Perhaps thou thirstest as much after a tentation as after righteousness At a Sacrament thou seemest to be inflamed with desire after Christ but the next tentation that comes either to drunkenness or lasciviousness thou fallest in and closest with the tentation Satan doth but becken to thee and thou comest thou openest faster to the Tempter than to Christ and dost thou wonder thou art not filled with the fat things of Gods house 3. Perhaps thou hungerest more after the world than after righteousness The young man in the Gospel would have Christ but the world lay nearer his heart than Christ hypocrites pant more after the dust of the Earth * Amos 2.7 than the water of life Israel had no Manna while their Dough lasted such as feed immoderately upon the Dough of earthly things must not think to be fill'd with Manna from heaven if your money be your god never look to receive another God in the Sacrament 2. The godly mans Objection I have had unfeigned Object 2 desires after God but are not filled Answ 1. Thou mayst have a filling of grace Answ 1 though not of comfort if God doth not fill thee with gladness yet with goodness Psal 107.11 Look into thy heart and see the distillations of the Spirit the dew may fall though the honey-comb doth not drop 2. Wait a while and thou shalt be filled the Gospel is a spiritual Banquet it feasts the soul with grace and comfort none eat of this Banquet but such as wait at the Table Isa 25.6 9. In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things a Feast of wines on
Tell them in what a sad condition they are in the gall of bitterness Shew them their danger they tread upon the banks of the bottomless pit if death gives them a jog they tumble in and we must dip our words in honey use all the mildness we can 2 Tim. 2.25 In meekness instructing c. Fire melts oyntment mollifies words of love may melt hard hearts into Repentance this is soul-mercy God made a Law Exod. 23.5 that whosoever did see his enemies Ass lying under a burden he should help him On which words saith Chrysostom We will help a Beast that is fallen under a burden and shall we not extend relief to those who are fallen under a worse burden of sin 3. Soul-mercy is in reproving refractory sinners there is a cruel mercy when we see men go on in sin and we let them alone and there is a merciful cruelty when we are sharp against mens sins and will not let them go to hell quietly Lev. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Fond pity is no better than cruelty Titus 1.13 Rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly the Chyrurgion cuts and lanceth the flesh but it is in order to a cure they are healing wounds so by a cutting reproof when we lance mens consciences and let out the blood of sin we exercise spiritual Chyrurgery this is shewing mercy Jude 23. Others save with fear pulling them out of the fire If a man were in the fire though you did hurt him a little in pulling him out he would be thankful and take it as a kindnesse Some men when we tell them of sin say O this is bitternesse no it is shewing mercy If a mans house were on fire and another should see it and not tell him of it for fear of waking him were not this cruelty when we see others sleeping the sleep of death and the fire of Gods wrath ready to burn about their ears and we are silent is not this to be accessory to their death 4. Soul-mercy is in praying for others This is like physick used in a desperate case and oft it recovers the sick patient James 5.16 The effectual fervent prayer of a righteous man avails much as it cures the sick body so the sin-sick soul There is a story of one who gave his soul to the Divel who was given in to the prayers of Luther When Eutychus fell down from an high loft and was taken up dead Paul fell on him * Affectus vehementia Beza that is he did effectually pray over him and he prayed him alive Acts 20.9 11. By sin the soul is fallen from an high loft viz. a state of innocency now fervent prayer oft-times fetcheth life in such a dead soul Use 1. See what a blessed work the work of the Ministry Use 1 is The preaching of the Word is nothing but shewing mercy to souls This is a mighty and glorious engine in the hand of the Lord of Hosts for the beating down of the Divels strong-holds The Ministry of the Word doth not only bring light with it but eye-salve anointing the eyes to see that light It is a sin-killing and a soul-quickning Ordinance it is the power of God to salvation What enemies are they to their own souls that oppugne the Ministry They say the people that live under the line curse the Sun and are glad when the sun sets because of its burning heat Foolish sinners curse the Sun-rising of the Ministry and are offended at the light of it because it comes near their sins and scorcheth their consciences though in the end it saves their souls Use 2 Use 2. It reproves them that have no mercy to souls Reproof 1. Evil Magistrates 2. Evil Ministers 1. Evil Magistrates who either take away the Key of knowledge * Luke 11.52 or give a Toleration to wickednesse suffering men to sinne by a Licence The meaning of Toleration is this if men will to hell none shall stop them Is not nature enough poyson'd Do not men sin fast enough but must they have such political engines as scrue them up higher in wickednesse Must they have such favourable gales from the breath of great ones as serve to carry them full sail to the Divel This is far from soul-mercy * Meminerit princeps non solum quantum sibi commissum sed quatenus permissum fit Cicero What an heavy reckoning will these Statists have in the day of the Lord 2. Evil Ministers 1. Such as have no bowels to the souls of their people They do not pity them pray for them they seek not them but theirs they preach not for love but lucre their care is more for Tythes than souls How can they be called spiritual fathers who are without bowels These are mercenarii not ministri 2. Such as feed not the souls of their people with solid truths When Christ sent out his Apostles he gave them their Text and tells them what they must preach Matth. 10.7 Preach saying the Kingdom of Heaven is at hand Upon which place saith Luther the Ministers of Christ must preach quae ad regnum coelorum conducant Things that pertaine to the Kingdom of God pardon of sin sanctification living by faith ne aliter ex ecclesiâ faciant politiam They are unmerciful to souls who instead of breaking the bread of life fill their peoples heads with very speculations and notions who rather tickle the fancy than touch the conscience and give precious souls rather musick than food 3. Such as darken knowledge with words and preach so as if they were speaking in an unknown tongue Some Ministers love to soar aloft like the Eagle and flie above their peoples capacities endeavouring rather to be admired than understood They are like some crabbed Authors which cannot be read without a Comment Indeed God calls his Ministers Ambassadors 2 Cor. 5.20 but they must not be like those Out-landish Ambassadors that cannot be understood without an Interpreter 'T is unmercifulnesse to souls to preach so as not to be understood Ministers should be Stars to give light not clouds to obscure the truth Saint Paul was learned yet plain Clearnesse and perspicuity is the grace of speech 'T is cruelty to souls when we go about to make easie things hard This many are guilty of in our age who go into the Pulpit only to tie knots and think it their glory to amuse the people this savours more of pride than mercifulnesse 4. Such as see others going on in sin but do not tell them of it When men declare their sin as Sodom it is the Ministers duty to lift up his voice like a trumpet and shew the house of Jacob their sin Isa 58.1 Zeal in the Ministry is as proper as fire on the Altar he who lets another sin and holds his peace is a man-slayer That Sentinel deserves death who sees the enemy
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
the poor Sol. Jarchi Besides at the Jews solemn Festivals the poor were to have a share Deutr. 16.11 And as relieving the necessitous was commanded under the Law so it stands in force under the Gospel 1 Tim. 6.17 18. Charge them that be rich in this world that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do good that they be rich in good works c. 'T is not only a counsel but a charge and the non-attendency to it runs men into a Gospel praemunire Thus we have seen the mind of God in this particular of charity let all good Christians comment upon it in their practice what benefit is there of gold while it is imbowel'd and lock up in the Mine and what is it the better to have a great Estate if it be so hoarded and cloistered up as never to see the light 2. As God commands so grace compels to works of mercy and beneficence 2 Cor. 5.14 The love of Christ constraineth Grace comes with Majesty upon the heart 't is not in sermone but virtute grace doth not lie as a sleepy habit in the soul but will put forth it self in vigorous and glorious actings grace can no more be conceal'd than fire like new wine it will have vent grace doth not lie in the heart as a stone in the Earth but as seed in the Earth * Si operari renuit gratia non est it will spring up into good works SECT 6. Containing a Vindication of the Church of England Use 1 Use 1. Inform. IT may serve to justifie the Church of England against the calumny of malevolent men Inform. Julian upbraided the Christians that they were Solifidians and the Church of Rome layes upon us this aspeâ—sion that we are against good works indeed we plead not for the merit of them but we are for the use of them Titus 3.14 Let ours also learn to maintain good works for necessary use We preach they are needful both necessitate praecepti and medii * Asserunt Pontificii bona opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccati mortis terrores vincere neque misericordiâ Dei propitiatore Christo egere quas in operibus opiniones ut impias damnamus Melanct. de Justif Debitorem ipse se Dominus fecit non accipiendo sed promittendo Austin in Psal 83. We read the Angels had wings and hands under their wings Ezek. 1.8 It may be emblematical of this truth Christians must not only have the wings of faith to flie but hands under their wings to work the works of mercy Tit. 3.8 This is a faithful saying and these things I will that you maintain constantly that they which have believed in God might be careful to maintain good works The Lamp of faith must be filled with the oyle of charity faith alone justifies but justifying faith is not alone you may as well separate weight from lead or heat from fire as works from faith good works though they are not the causes of salvation yet they are evidences though they are not the foundation yet they are the superstructure * Bona opera sunt via ad regnum non causa regnandi Bern. Faith must not be built upon works but works must be built upon faith Rom. 7.4 Ye are married to another that ye should bring forth fruit unto God Faith is the grace which marries Christ and good works are the children which faith bears for the vindication of the Doctrine of our Church and in honour of good works I shall lay down these four Aphorisms 1. Works are distinct from faith 't is vain to imagine Aphor. 1 that works are included in faith as the Diamond is inclosed in the Ring no they are distinct as the sap in the Vine is different from the Clusters that grow upon it 2. Works are the touch-stone of faith Shew me Aphor. 2 thy faith by thy works Jam. 2.18 * Sicut se res habet ad esse ita ad operari Aquin. Works are faiths letters of credence to shew if saith Saint Bernard thou seest a man in operibus strenuum full of good works then by the Rule of charity thou art not to doubt of his faith We judge of the health of the body by the pulse where the blood stirs and operates O Christian judge of the health of thy faith by the pulse of mercy and charitableness it is with faith as with a Deed in Law To make a Deed valid there are three things requisite the Writing the Seal the Witnesses so for the tryal and confirmation of faith there must be these three things the Writing the Word of God the Seal the Spirit of God the Witnesses good works Bring your faith to this Scripture-touch-stone faith doth justifie works works do testifie faith 3. Works do honour faith these fruits adorn the Aphor. 3 Trees of righteousness let the liberality of thy hand saith Clemens Alexandrinus be the ornament of thy faith and wear it as an holy bracelet about thy wrists Job 29.15 I was eyes to the blind and feet was I to the lame I put on righteousness and it cloathed me my judgement was as a Robe and a Diadem While Job was the poors Benefactor and Advocate this was the Ensign of his honour it cloathed him as a Robe and crowned him as a Diadem This is that takes off the odium and obloquy and makes others speak well of Religion when they see good works as hand-maids waiting upon this Queen Aphor. 4 4. Good works are in some sense more excellent than faith in two respects 1. Because they are of a more noble diffusive nature though faith be more needful for our selves yet good works are more beneficial to others faith is a receptive grace * Fidei est accipere charitatis distribuere Aug. it is all for self-interest it moves within its own Sphere Works are for the good of others and it is a more blessed thing to give than to receive 2. Good works are more visible and conspicuous than faith Faith is a more occult grace it may lie hid in the heart and not be seen but when works are joyned with it now it shines forth in its native beauty though a Garden be never so decked with Flowers yet they are not seen till the light comes so the heart of a Christian may be enriched with faith but it is like a Flower in the night it is not seen till works come when this light shines before men then faith appears in its orient colours SECT 7. A check to the unmerciful 2. IF this be the Effigies of a good man that he is of a Use 2 merciful disposition then it doth sharply reprove those that are far from this temper Reproof their hearts are like the scales of the Leviathan shut up together as with a close seal Job 41.15 They move only within their own circle but do not indulge the necessities of others Job 41.15 they have a flourishing Estate but like
not like the Medlar which is never good till it be rotten A covetous man may be compared to a Christmas-box he receives money but parts with none till death breaks this box in pieces then the silver and gold comes tumbling out Give in time of health these are the Alms which God takes notice of and as Calvin saith putteth into his book of accounts 6. Give thankfully They should be more thankful Rule 6 that give an Alms than they that receive it We should saith Nazianzene give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thank-offering to God that we are in the number of Givers and not Receivers Bless God for a willing mind to have not only an Estate but an Heart is matter of gratulation MATTH 5.8 Blessed are the pure in heart for they shall see God CHAP. XVI Describing Heart-purity THE holy God who is of purer eyes than to behold iniquity calls here for heart-purity and to such as are adorned with this jewel he promiseth a glorious and beatifical Vision of himself they shall see God Two things are to be explained 1. The nature of Purity 2. The subject of Purity The nature of Purity 1. The nature of Purity Purity is a Sacred refined thing it stands diametrically opposite to immunditia or whatsoever defileth we must distinguish of purity 1. There is a Primitive Purity which is in God Originally and Essentially as light is in the Sun Holinesse is the glory of the Godhead * Septuag Exod 15.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious in holiness God is the Pattern and Prototype of all holinesse 2. There is a created Purity Thus holinesse is in the Angels and was once in Adam Adams heart had not the least spot or tincture of impurity We call that wine pure which hath no sophistication and that gold pure which hath no drosse mingled with it Such was Adams holinesse it was like the wine which comes from the grape having no mixture but this is not to be found on earth we must go to heaven for it 3. There is an evangelical purity when grace is mingled with some sin like Gold in the Oare like aire in the twilight like wine that hath a dash in it like fine cloth with a course list like Nebuchadnezzars image part of silver and part of clay Dan. 2.35 This mixture God calls purity in a Gospel-sence as a face may be said to be fair which hath some freckles in it Where there is a study of purity and a loathing our selves for our impurity this is to be pure in heart Some by pure in heart understand chastity others sincerity Psal 32.2 But I suppose purity here is to be taken in a larger sence for the several kinds and degrees of holiness they are said to be pure who are consecrated persons having the oyle of grace poured upon them This Purity is much mistaken 1. Civility is not Purity a man may be cloath'd with moral vertues justice prudence temperance yet go to hell 2. Profession is not purity a man may have a name to live and yet be dead Rev. 3.1 He may be swept by civility and garnished by profession yet the Divel may dwell in the house The blazing Comet is no Star The Hypocrites tongue may be silver yet his heart stone Purity consists in two things 1. Rectitude of minde a prizing holinesse in the judgment Psal 119.30 2 Conformity of will an embracing of holinesse in the affections Psal 119.97 A pure soil is cast into the mould of holinesse holinesse is a blood runs in his veines The subject of Purity 2 The subject of purity The Heart Pure in heart Purity of heart doth not exclude purity of life no more than the pureness of the fountain excludes the purenesse of the stream But it is call'd Purity of heart because this is the main thing in Religion and there can be no purity of life without it A Christians great care should be to keep the heart pure as one would especially preserve the spring from being poysoned In a Duel a man will chiefly guard and fence his heart so a wise Christian should above all things keep his heart pure take heed the love of sin doth not get in there lest it prove mortal Doctr. Christians should above all things breath after heart-purity 1 Tim. 3.9 Holding the mystery of faith in a pure conscience justification causeth our happinesse sanctification evidenceth it Reasons for 1. Purity 2. Heart-purity 1. Reasons for Purity The Reasons for Purity are 1. Purity is a thing called for in Scripture 1 Pet. 1.16 Be ye holy for I am holy It is not only the Minister bids you be holy but God himself calls for it what should the holy God do with unholy servants 2. Because of that filthy and cursed condition we are in before purity be wrought in us we are a lump of clay and sin mingled together sin doth not only blind us but defile us it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness James 1.21 And to shew how befilthying a thing it is 't is compar'd to a plague-soar 1 Kings 8.38 To spots Deut. 32.5 To a vomit 2 Pet. 2.22 To the infants tumbling in blood Ezek. 16.6 To a menstruous cloath Isa 30.22 which as Hierom saith was the most defiling thing under the Law All the legal washings which God appointed were but to put men in mind of their loathsomnesse before they were washed in the blood of Christ If all the evils in the world were put together and their quintescence strain'd out they could not make a thing so black and polluted as sin doth a sinner is a Divel in mans shape When Moses his Rod was turn'd into a Serpent he fled from it would God open mens eyes and shew them their deformities and damnable spots they would be afraid and flie from themselves as Serpents This shews what need we have of Purity When grace comes it washeth off this hellish filth of Ethiopians it maks us Israelites it turns Ravens into Swans it makes them who are as black as hell to become white as snow 3. Because none but the pure in heart are interested in the Covenant of Grace covenanted persons have the sprinkling with clean water Ezek. 36.25 Now till we are thus sprinkled we have nothing to do with the new Covenant and by consequence with the new Jerusalem If a Will be made only to such persons as are so qualified none can come in for a part but such as have those qualifications So God hath made a Will and Covenant that he will be our God and will settle heaven upon us by entaile but with this clause or proviso in the Will that we be purified persons having the clean water sprinkled upon us Now till then we have nothing to do with God or mercie 4. Purity is the end of our election Ephes 1.4 He hath chosen us that we should be holy not for holinesse to holinesse Rom. 8.29 Whom he did foreknow he also
heart to be ignorant of sin Signs of an impure heart or Christ argues impurity of heart Nahash the Ammonite would enter into Covenant with the men of Jabesh-Gilead so he might thrust out their right eyes 1 Sam. 11.2 Satan leaves men their left eye in worldly knowledge they are quick-sighted enough but the right eye of spiritual knowledge is quite put out 2 Cor. 4.4 Ignorance is Satans strong hold Acts 26.18 The Divels are bound in chains of darkness Jude 6. So are all ignorant persons impossible it is that an ignorant heart should be good it is knowledge makes the heart good Prov. 19.2 That the soul be without knowledge it is not good For any to say though their mind be ignorant yet their heart is good they may as well say though they are blind yet their eyes are good In the Law when the plague of Leprosie was in a mans head the Priest was to pronounce him unclean This is the case of an ignorant man the Leprosie is in his head he is unclean That heart cannot be very pure which is a Dungeon Grace cannot reign where ignorance reigns an ignorant man can have no love to God Ignoti nulla cupido he cannot love that which he doth not know he can have no faith knowledge must usher in faith Psal 9.10 he cannot worship God aright John 4.22 Though he may worship the true God yet in a wrong manner ignorance is the root of sin blindness leads to lasciviousness Ephes 4.18 19. Prov. 7.23 Ignorance is the mother of pride Revel 3.17 It is the cause of Error 2 Tim. 3.6 and which is worst an affected ignorance aliud est nescire aliud nolle scire Many are in love with ignorance * Non modo ducem non quaerunt sed oblatum respuunt Bern. they hug their disease Job 21.14 2 Pet. 3.5 Ignorant minds are impure there is no going to heaven in the dark 2. That heart is impure which sees no need of purity Revel 3.17 I am rich and have need of nothing Not to be sensible of a disease is worse than the disease you shall hear a sick man say I am well I ayle nothing there are some who need no Repentance Luk. 15.7 Some sinners are too well to be cured heart-purity is as great a wonder to a natural man as the new-birth was to Nicodemus Joh. 3.4 'T is sad to think how many go on confidently and are ready to bless themselves never suspecting their condition till it be too late 3. He hath an impure heart who regards iniquity in his heart Psal 66.18 If I regard iniquity in my heart the Lord will not hear me In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I look upon sin that is with a lustful look sin-regarding is inconsistent with heart-purity Quest What is it to regard iniquity Quest Answ 1 Answ 1. When we indulge sin when sin not only lives in us but we live in sin Some will leave all their sins but one Jacob would let all his sons go but Benjamin Satan can hold a man by one sin the Fowler holds the Bird fast enough by a Wing or Claw Others hide their sins like one that shuts up his Shop-windows but follows his Trade within doors Many deal with their sins as Moses his mother dealt with him she hid him in the Ark of Bulrushes as if she had left him quite but her eye was still upon him and in conclusion she became his Nurse Exod. 2.9 So many seem to leave their sins but they only hide them from the eye of others their heart still goes after them and at last they Nurse and give the breast to their sins 2. To regard iniquity is to delight in iniquity A child of God though he sins yet he doth not take a complacency in sin Rom. 7.15 What I hate that do I but impure souls make a recreation of sin 2 Thes 2.12 They had pleasure in unrighteousness Never did one feed with more delight on a dish he loves than a wicked man doth upon the forbidden fruit This delight shews the will is in the sin Et voluntas est regula mensura actionis 3. To regard iniquity is to lay in provision for sin Rom. 13.14 Make not provision for the flesh Sinners are Caterers for their lusts 't is a Metaphor taken from such as make provision for a Family or victual a Garrison The Greek word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a projecting and fore-casting in the mind how to bring a thing about This is to make provision for the flesh when one studies to gratifie the flesh and lay in fuel for lust Thus Amnon made provision for the flesh 2 Sam. 13.5 He fains himself sick and his sister Tamar must be his Nurse she must cook and dress his meat for him by which means he defiled the breasts of her Virginity it is sad when mens care is not to discharge conscience but to satisfie lust 4. To regard iniquity is to give it respect and entertainment as Lot shewed respect to the Angels Gen. 19.2 He bowed himself with his face toward the ground and said behold now my Lords turn in I pray you c. When the Spirit of God comes it is repulsed and grieved but when tentation comes the sinner bowes to it sets open the great Gates and saith Turn in my Lord this is to regard iniquity 5. He is said to regard sin that doth not regard the threatnings of God against sin We read of seven thunders uttering their voyce Rev. 10.3 How many thunders in Scripture utter their voyce against sin Psal 68.21 God shall wound the hairy scalp of such an one as goes on still in his Trespasses Here is a thundering Scripture but sinners fear not this thunder let a Minister come as a Boanerges cloathed with the spirit of Eliah and denounce all the curses of God against mens sins they regard it not they can laugh at the shaking of a Spear * Job 41.29 this is to regard iniquity and doth argue an impure heart 4. An unbelieving heart is an impure heart The Scripture calls it expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil heart of unbelief Hebr. 3.12 An unbelieving heart is evil summo gradu 't is full of the poyson of hell Unbelief is omnium peccatorum colluvies the root and receptactle of sin 1. Unbelief is a God-affronting sin 1. It puts the lye upon God it calls in question his power * Psa 78.19 20. mercy truth 1 John 5.10 He that believeth not hath made God a lyar And can a greater affront be cast upon the God of glory 2. It makes us trust to second causes which is a setting the creature in the room of God 2 Chron. 16.12 Asa in his disease sought not to the Lord but to the Physitians He relied more on the Physitian than upon God Saul seeks to the Witch of Endor O high affront to lean upon the Reed and neglect the Rock
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
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
off the ruggedness in mens spirits grace turns the Vulture into a Dove the Bryar into a Myrtle Tree * Isa 55.13 the Lyon-like fierceness into a Lamb-like gentleness Isa 11.7 8. The wolf also shall dwell with the Lamb and the Leopard shall lie down with the Kid c. It is spoken of the power which the Gospel shall have upon mens hearts it shall make such a Metamorphosis that those who before were full of rage and antipathy shall now be made peaceable and gentle The Leopard shall lie down with the Kid. SECT 1. Peaceableness a Saints Character Use 1 IT shews us the Character of a true Saint he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inform. given to peace he is the Keeper of the peace he is filius pacis a son of peace Caution Not but that a man may be of a peaceable spirit yet seek to recover that which is his due if peace hath been otherwise sought and cannot be attained a man may go to Law and yet be a peaceable man It is with going to Law as it is with going to War when the Rights of a Nation are invaded as 2 Chron. 20.2 3. and peace can be purchased by no other means than War here it is lawful to beat the Plough-share into a Sword so when there is no other way of recovering ones right but by going to Law a man may commence a suit in Law yet be of a peaceable spirit Going to Law in this case is not so much striving with another as contending for a mans own it is not to do another wrong but to do himself right it is a desire rather of equity than victory I say as the Apostle 1 Tim. 1.8 The Law is good if a man use it lawfully Quest Is all peace to be sought how far is peace lawful Answ Peace with men must have this double limitation 1. The peace a godly man seeks is not to have a league of amity with sinners though we are to be at peace with their persons yet we are to have war with their sins we are to have peace with their persons as they are made in Gods image but to have war with their sins as they have made themselves in the Divels image David was for peace Psal 120.7 but he would not sit upon the Ale-bench with sinners Psal 26.4 5. Grace teacheth good nature we are to be civil to the worst but not twist into a cord of friendship that were to be Brethren in iniquity Eph. 5.11 Have no fellowship with the unfruitful works of darkness Jehoshaphat though a good man was blamed for this 2 Chron. 19.2 Shouldst thou help the ungodly and love them that hate the Lord The fault fault was not that he entertained civil peace with Ahab but that he had a league of friendship and was assistant to Ahab when he went contrary to God therefore there was wrath upon Jehoshaphat from the Lord Ver. 2. We must not so far have peace with others as to endanger our selves If a man hath the plague we will be helpful to him and send him our best Receits but we are careful not to have too much of his company or suck in his infectious breath So we may be peaceable towards all nay helpful pray for them councel them relieve them but let us take heed of too much familiarity lest we suck in their infection In short we must so make peace with men that we do not break our peace with conscience Hebr. 12.14 Follow peace and holiness we must not purchase peace with the loss of holiness 2. We must not so seek peace with others as to wrong truth Prov. 23.23 Buy the truth and sell it not Peace must not be bought with the sale of truth truth is the ground of faith the rule of manners truth is the most orient gem of the Churches Crown truth is a depositum or charge that God hath intrusted us with we must God with our souls he trusts us with his truths we must not let any of Gods truths fall to the ground * Petius ruat coelum quam pereat una mica veritatis Luth. the least filings of this gold are precious we must not so seek the flower of peace as to lose the pearle of truth Some say let us unite but we ought not to unite with Errour What communion hath light with darkness 2 Cor. 6.14 There are many would have peace with the destroying of truth peace with Arminian Socinian Antiscripturist this is a peace of the Divels making Cursed be that peace which makes War with the Prince of peace though we must be peaceable yet we are bid to contend for the faith Jude 3. We must not be so in love with the golden Crown of peace as to pluck off the jewels of truth rather let peace go than truth the Martyrs would rather lose their lives than let go the truth SECT 2. Containing a Reproof of such as are unpeaceable IF Christians must be peaceable-minded what shall we Use 2 say to those who are given to strife and contention Exhort who like Flax or Gun-powder if they be but touch'd are all on fire how far is this from the spirit of the Gospel 't is made the note of the wicked Isa 57. They are like a troubled Sea there is no rest or quietness in their spirits but they are continually casting forth the fome of passion and fury We may with Strigelius wish even to dye to be freed from the bitter strifes which are among us There are too many like the Salamander who live in the fire of broyles and contentions Jam. 3.14 15. If ye have bitter envying and strife this wisdom descends not from above but is Divellish the lustful man is Brutish the wrathful man is Divellish Every one is afraid to dwell in an house which is haunted with evil spirits yet how little afraid are men of their own hearts which are haunted with the evil spirit of wrath and implacableness And which is much to be laid to heart the divisions of Gods people Gods own Tribes go to War In Tertullians time it was said See how the Christians love one another but now it may be said See how the Christians snarle one at another Saevis inter se convenit Ursis Wicked men agree together when those who pretend to be led by higher principles are full of animosities and heart-burnings Was it not sad to see Herod and Pilate uniting and to see Paul and Barnabas falling out Acts 15.39 When the Disciples called for fire from heaven Ye know not saith Christ what manner of spirit ye are of Luk. 9.56 As if the Lord had said This fire you call for is not zeal but is the wilde-fire of your own passions this spirit of yours doth not suit with the Master you serve the Prince of peace nor the work I am sending you about which is an Embassage of peace 't is Satan who kindles the fire of contention in mens
of God the Saints are compared to living stones built up for a spiritual house 1 Pet. 2.5 You know the stones in an Arch or Fabrick do help to preserve and bear up one another if the stones be loosned and drop out all the Fabrick falls in pieces When the Christians in the primitive Church were of one heart Acts 4.32 what a supporting was this how did they counsel comfort build up one another in their holy faith We see while the members of the body are united so long they do administer help and nourishment one to another but if they be divided and broken off they are no way useful but the body languisheth therefore let us endeavour to be peace-makers the Churches unity tends much to her stability 3. Peace makes the Church of God on earth in some measure like the Church which is in heaven the Cherubims representing the Angels are set out with their faces looking one upon another to shew their peace and unity there are no jarrings or discords among the heavenly spirits one Angel is not of an opinion differing from one another though they have different orders they are not of different spirits they are Seraphims therefore burn but not in heat of contention but love The Angels serve God not only with pure hearts but united hearts by an harmonious peace we might resemble the Church Triumphant 4. He that sowes peace shall reap peace Prov 12.20 To the Counsellors of peace is joy The peace-maker shall have peace with God * Tranquillus Deus tranquilli◠omnia peace in his own bosome and that is the sweetest Musick which is made in a mans own breast he shall have peace with others the hearts of all shall be united to him all shall honour him he shall be called instaurator ruinae the repairer of the breach Isa 58.12 To conclude the peace-maker shall dye in peace he shall carry a good conscience with him and leave a good name behind him So I have done with the first part of the Text Blessed are the peace-makers I proceed to the next CHAP. XIX MATTH 5.9 They shall be called the children of God IN which words the glorious priviledge of the Saints is set down Those who have made their peace with God and labour to make peace among Brethren * Per nomen pacifici itur ad nomen filii this is the great honour conferred upon them They shall be called the children of God They shall be called that is they shall be so reputed and esteemed of God God never miscalls any thing he doth not call them children which are no children Luk. 1.76 Thou shalt be called the Prophet of the highest that is thou shalt be so they shall be called the children of God that is they shall be accounted and admitted for children Doctr. The Proposition resulting is this That peace-makers are the children of the most High God is said in Scripture to have many children 1. By Eternal Generation so only Christ is the natural Son of his Father Psal 2.7 Thou art my Son this day have I begotten thee 2. By Creation so the Angels are the sons of God Job 1.6 Job 38.7 When the Morning Stars sang together and all the sonnes of God shouted for joy 3. By Participation of dignity so Kings and Rulers are said to be children of the High God Psal 82.6 I have said ye are gods and all of you are children of the most High 4. By Visible profession so God hath many children Hypocrites forge a title of son-ship Gen. 6.2 The sons of God saw the daughters of men that they were fair 5. By Real Sanctification so all the faithful are peculiarly and eminently the children of God That I may illustrate and amplifie this and that believers may suck much sweetness out of this Gospel-flower I shall discuss and demonstrate these seven particulars 1. That naturally we are not the children of God 2. What it is to be the children of God 3. How we come to be made children 4. The signs of Gods children 5. The love of God in making us children 6. The honour of Gods children 7. The priviledges of Gods children SECT 1. Shewing that by nature we are not Gods children 1. THAT naturally we are not the children of God We are not born Gods children but made so * Facti sumus non nascimur filii Hierom. By nature we are strangers to God Swine not sons 2 Pet. 2. ult Will a man settle his Estate upon his Swine he will give them his Acorns not his Jewels By nature we have the Divel for our father John 8.44 Ye are of your father the Divel A wicked man may search the Records of hell for his Pedigree SECT 2. Shewing what it is to be children 2. WHAT it is to be the children of God This childship consists in two things 1. Adoption 2. Infusion of grace 1. Childship consists in Adoption Gal. 4.5 That we might receive the Adoption of sons Quest Wherein doth the true nature of Adoption consist Answ In three things 1. A Transition or Translation from one Family to another He that is adopted is taken out of the old Family of the Divel and Hell Ephes 2.2 3. To which he was heir apparent and is made of the family of heaven of a noble family Ephes 2.19 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is his Father Christ is his Elder Brother the Saints Co-heir the Angels fellow-servants in that Family 2. Adoption consists in an immunity and disobligement from all the Laws of the former Family Psal 45.10 Forget also thy fathers house He who is spiritually adopted hath now no more to do with sin Ephraim shall say What have I any more to do with Idols Hos 14.8 A child of God hath indeed to do with sin as with an enemy to which he gives battel but not as with a Lord to which he yields obedience He is free from sin Rom. 6.8 I do not say he is free from duty Was it ever heard that a child should be freed from duty to his parents this is such a freedom as Rebels take 3. Adoption consists in a Legal investiture into the Rights and Royalties of the Family into which the person is to be adopted these are chiefly two 1. The first Royalty is a new name He who is divinely adopted assumes a new name before a slave now a son of a sinner a Saint this is a name of honor better than any title of Prince or Monarch Rev. 2.17 To him that overcomes I will give a white stone and in the stone a new name written The white stone signifies remission the new name signifies adoption and the new name is put in the white stone to shew that our Adoption is grounded upon our Justification and this new name is written to shew that God hath all the names of his children enrolled in the book of life 2. The second Royalty is a giving the party adopted an interest in the
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
the children of God present Christ in the Arms of their Faith 2. The prayers of Gods children indited by the Spirit are ardent prayers Ye have received the Spirit whereby we cry Abba Father Rom. 8.15 Father that implies Faith we cry that implies fervency The incense was to be laid upon burning coals Lev. 16.12 The incense was a type of prayer the burning coals of ardency in prayer Elias prayed earnestly Jam. 5.17 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbis addita verbalia apud Hebraeus vehementiam significant Grot. IN PRAYING HE PRAYED that is he did it with vehemency †in prayer the heart must boyle over with heat of affection Prayer is compared to groans unutterable * Rom. 8.26 it alludes to a woman that is in pangs We should be in pangs when we are travelling for mercy such prayer commands God himself Isa 45.11 3. The prayers of Gods children are heart-cleansing prayers they purge out sin many pray against sin and sin against prayer Gods children do not only pray against sin but pray down sin 3. The Spirit of God hath a witnessing work in the heart Gods children have not only the influence of the Spirit but the witness Rom. 8.16 The Spirit itself beareth witness with our spirit that we are the children of God There is a three-fold witness a child of God hath the witness of the Word the witness of Conscience the witness of the Spirit the Word makes the major Proposition He who is in such a manner qualified is a childe of God Conscience makes the minor but Thou art so divinely qualified the Spirit makes the conclusion therefore Thou art a child of God The Spirit joyns with the witness of Conscience Rom. 8.16 The Spirit witnesseth with our spirits The Spirit teacheth Conscience to search the Records of Scripture and finde its evidences for heaven it helps conscience to spell out its name in a promise it bears witness with our spirit Quest Quest But how shall I know the witness of the Spirit from a delusion Answ Answ The Spirit of God always witnesseth according to the Word as the Eccho answers the voyce Enthusiasts speak much of the Spirit but they leave the Word That inspiration which is either without the Word or against it is an imposture The Spirit of God did indite the Word 2 Pet. 1.21 Now if the Spâ—rit should witness otherwise than according to the Word the Spirit should be divided against it self it should be a spirit of contradiction witnessing one thing for a truth in the Word and another thing different from it in a mans conscience 4. The fourth sign of Gods children is Zeal for God they are zealous for his Day his Truth his Glory they who are born of God are impatient of his dishonour Moses was cool in his own cause but hot in Gods when the people of Israel had wrought folly in the golden Calf he breaks the Tables When Saint Paul saw the people of Athens given to Idolatry his spirit was stirred in him Acts 17.16 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was imbittered or as the word may signifie he was in a Paroxysme or burning fit of zeal He could not contain but with this fire of zeal dischargeth against their sin As we shall answer for idle words so for sinful silence it is dangerous in this sense to be possessed with a dumb Divel David saith the zeal of Gods house had eaten him up Psal 69.9 Many Christians whose zeal once had almost eaten them up now they have eaten up their zeal they are grown tepid and neutral the breath of preferment blowing upon them hath cooled their heat I can never believe that he hath the heart of a childe in him that can be patient when Gods glory suffers Can an ingenuous childe endure to hear his father reproached though we should be silent under Gods displeasure yet not under his dishonour When there is an holy fire kindled in the heart it will break forth at the lips zeal tempered with holiness is the white and sanguine which gives the foul its best complexion Of all others let Ministers be impatient when Gods glory is impeached and eclipsed A Minister without zeal is like salt that hath lost its savour Zeal will make men take injuries done to God as done to themselves It is reported of Chrysostom that he reproved any sin against God as if he himself had received a personal wrong * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Ministers be either shaken with fear or seduced with flattery God never made Ministers to be as false glasses to make bad faces look fair for want of this fire of zeal they are in danger of another fire even the burning lake Rev. 21.8 into which the fearful shall be cast 5. Those who are Gods children and are born of God are of a more noble and celestial spirit than men of the world they minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things above * Col. 3.2 1 John 5.4 Whatsoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcometh the world The children of God live in an higher Region they are compared to Eagles Isa 40.31 in regard of their sublimeness and heavenly-mindedness their souls are fled aloft Christ is in their heart Col. 1.27 and the world is under their feet Rev. 12.1 Men of the world are ever tumbling in thick clay they are terrae filii not Eagles but Earth-worms the Saints are of another spirit they are born of God and walk with God as the childe walks with the father Noah walked with God Gen. 6.9 Gods children shew their high Pedigree in their heavenly Conversation Phil. 3.21 6. Another sign of Adoption is love to them that are children Gods children are knit together with the bond of love as all the members of the body are knit together by several nerves and ligaments If we are born of God then we love the brotherhood 1 Pet. 2.17 Idem est motus animae in imaginem rem he that loves the person loves the picture The children of God are his walking pictures and if we are of God we love those who have his Effigies and Pourtraiture drawn upon their souls If we are born of God we love the Saints notwithstanding their infirmities Children love one another though they have some imperfections of nature a squint-eye or a crooked back We love gold in the Oar though it have some drossiness in it the best Saints have their blemishes We read of the spot of Gods children Deutr. 32.5 A Saint in this life is like a fair face with a scar in it If we are born of God we love his children though they are poor we love to see the image and picture of our father though hung in never so poor a Frame we love to see a rich Christ in a poor man And if we are children of the Highest we shew our love to Gods children 1. By prizing their persons
the wicked are of no account with God they are vile persons Nahum 1.14 I will make thy grave for thou art vile therefore the wicked are compared to chaffe Psal 1.4 to dross Psal 119.119 There is little use of a wicked man while he lives and no loss of him when he dies there is only a little chaffe blown away which may well be spared But Gods children are precious in his sight they are his jewels Mal. 3.17 The wicked are but lumber which serves only to cumber the ground but Gods children are his jewels locked up in the Cabinet of his Decree from all eternity Gods children are the apple of his eye Zach. 2.8 very dear and tender to him and the eye-lid of his special Providence doth cover them the Lord accounts every thing of his children precious 1. Their name is precious the wicked do leave their name for a curse Isa 65.15 The names of Gods children are embalmed Isa 60.15 So precious are their names that God enters them down in the book of life and Christ carries them on his breast How precious must their name needs be who have Gods own Name written upon them Rev. 3.12 Him that overcometh I will write upon him the Name of my God 2. Their prayers are precious Cant. 2.14 O my Dove in the clifts of the Rock let me hear thy voyce for sweet is thy voyce Every childe of God is this Dove prayer is the voyce of the Dove and sweet is this voyce The prayer of Gods children is as sweet to him as Musick a wicked mans prayer is as the howling of a Dog Hosea 7.14 The prayer of the Saints is as the singing of the Bird the finger of Gods Spirit touching the Lute-strings of their hearts they make melody to the Lord. Isa 56.7 Their sacrifices shall be accepted upon mine Altar 3. Their tears are precious they drop as pearls from their eyes I have seen thy tears Isa 38.5 The tears of Gods children drop as precious wine into Gods bottle Psal 56.8 Put thou my tears into thy bottle A tear from a broken heart is a Present for the King of heaven 4. Their BLOOD is precious Psal 116.15 Precious in the sight of the Lord is the death of his Saints This is the blood God will chiefly make inquisition for Athaliah shed the blood of the Kings children 2 Kings 11.1 The Saints are the children of the most High and such as shed their blood shall pay dear for it Rev. 16.6 Thou hast given them blood to drink for they are worthy 2. God looks upon his children as persons of honour Isa 43.4 Since thou wast precious in my sight thou hast been honourable c. 1. God esteems them honourable he calls them a Crown and a Royal Diadem Isa 62.3 He calls them his glory Isa 46.13 Israel my glory 2. God makes them honourable as a King creates Dukes Marquesses Earles Barons c. so God installs his children into honour he creates them noble persons persons of Renown David thought it no small honour to be the Kings son-in-law 1 Sam. 18.18 Who am I that I should be son-in-law to the King What an infinite honour is it to be the children of the High God to be of the blood-royal of heaven The Saints are of an Ancient Family they are sprung from the Ancient of dayes Dan. 7.9 That is the best Pedigree which is fetched from heaven here the youngest childe is an heir a co-heir with Christ who is heir of all Hebr. 1.2 Rom. 8.17 Consider the honour of Gods children 1. Positively 2. Comparatively 1. Positively 1. They have the titles of honour they are called Kings Rev. 1.6 The excellent of the Earth Psal 16.2 Vessels of honour 2 Tim. 2.21 2. They have their Scutchion you may see the Saints Scutchion or Coat-Armour the Scripture hath set forth their Heraldry sometimes they give the Lyon in regard of their courage Prov. 1.28 Sometimes they give the Eagle in regard of their sublimeness they are ever flying up to heaven upon the two wings of faith and love Isa 40.31 They shall mount up with wings as Eagles sometimes they give the Dove in regard of their meekness and innocency Cant. 2.14 This shews the children of God to be persons of Renown 2. Consider the honour of Gods children comparatively and this comparison is double Compare the chidren of God 1. With Adam 2. With the Angels 1. Compare the children of God with Adam in a state of innocency Adam was a person of honour he was the sole Monarch of the World all the creatures did vail to him as their Soveraign he was placed in the garden of Eden which was a Paradise of pleasure he was crowned with all the contentments of the Earth nay more Adam was Gods lively picture he was made in the likeness of God himself yet the state of the meanest of Gods children by Adoption is far more excellent and honourable than the state of Adam was when he wore the Robe of innocency for Adams condition though it was glorious yet mutable and was soon lost Adam was a bright star yet a falling star but Gods children by Adoption are in a state unalterable Adam had a posse non peccare a possibility of standing but believers have a non posse peccare an impossibility of falling once adopted and ever adopted as Isaac said when he had given the blessing to Jacob I have blessed him and he shall be blessed Gen 27.33 So may we say of all Gods children they are adopted and they shall be adopted so that Gods children are in a better and more glorious condition now than Adam was in all his Regal Honour and Majesty 2. Let us ascend as high as heaven and compare Gods children with the glorious and blessed Angels Gods children are equal to the Angels in some sense above them and then sure they must needs be persons of honour 1. Gods children are equal to the Angels this is acknowledged by some of the Angels themselves Rev. 19.10 I am thy fellow-servant here is a Parallel made between John the Divine and the Angel the Angel saith to John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am thy fellow-servant 2. The children of God by Adoption are in some sense above the Angels and that two wayes 1. The Angels are servants to Gods children Hebr. 1.14 Though they are glorious spirits yet ministring spirits The Angels are the Saints servitors we have examples in Scripture of Angels attending the persons of Gods children we read of Angels waiting upon Abraham Moses Daniel the Virgin Mary c. Nor do the Angels only service to Gods children while they live but at their death too Lazarus had a Convoy of Angels to carry him into the Paradise of God thus we see the children of God have a preheminence and dignity above the Angels the Angels are their servants both living and dying and this is the more to be observed because it is never said in Scripture that the
is mine The natural man who remains still in the old Family hath nothing to do with these promises he may read over the promises as one may read over another mans Will or Inventory but hath no right to them the promises are like a Garden of flowers paled in and enclosed which no stranger may gather only the children of the Family Ishmael was the son of the bond-woman he had no right to the Family Cast out the bond-woman and her son as Sarah once said to Abraham Gen. 21.10 So the unbeliever is not adopted he is none of the houshold and God will say at the day of judgement Cast out this son of the bond-woman into utter darkness where is weeping and gnashing of teeth Privi ∣ ledge 10 10. If we are children then we shall have our Fathers blessing Isa 61.9 They are the seed which the Lord hath blessed We read that Isaac blessed his son Jacob Gen. 27.28 God give thee of the dew of heaven which was not only a prayer for Jacob but a Prophesie of that happiness and blessing which should come upon him and his posterity * Luther Thus every adopted child hath his heavenly Fathers benediction there is a special blessing distill'd into all that he possesseth Exod. 23.25 Psal 29.11 The Lord will bless his people with peace He will not only give them peace but they shall have it with a blessing the wicked have the things they enjoy with Gods leave but the adopted have them with Gods love the wicked have them by Providence the Saints by Promise Isaac had but one blessing to bestow Gen. 27.38 Hast thou but one blessing my father But God hath more blessings than one for his children he blesseth them in their souls bodies names estate posterity he blesseth them with the upper-springs and the nether-springs he multiplies to bless them and his blessing cannot be reversed as Isaac said concerning Jacob I have blessed him yea and he shall be blessed Gen. 27.33 so God blesseth his children and they shall be blessed 11. If we are children then all things that Privi ∣ ledge 11 fall out shall turn to our good Rom. 8.28 All things work together for good to them that love God 1. Good things 2. Evil things 1. Good things work for good to Gods children 1. Mercies shall do them good 1. The mercies of God shall soften them Davids heart was overcome with Gods mercy 2 Sam. 7.18 Who am I and what is my house c I who was of a mean Family I who held the Shepherds staffe that now I should hold the Royal Scepter Nay Thou hast spoken of thy servants house for a great while to come Thou hast made a promise that my children shall sit upon the Throne yea that the blessed Messiah shall come of my Line and Race and is this the manner of man O Lord God! as if he had said Do men shew such kindness undeserved See how this good mans heart was dissolved and softned by mercy the flint is soonest broken upon a soft pillow 2. Mercies make the children of God more fruitful the ground beats the better crop for the cost that is laid upon it God gives his children health and they spend and are spent for Christ he gives them Estates and they honour the Lord with their substance the backs and bellies of the poor are the Field where they sowe the precious seeds of their charity a childe of God makes his Estate a golden Clasp to binde his heart faster to God a foot-stool to raise him up higher towards heaven 2. Ordinances shall work for good to Gods children 1. The Word preached shall do them good 't is a savour of life 't is a Lamp to their feet and a Lavor to their hearts the Word preached is Vehiculum salutis a Chariot of salvation 't is an ingrafting and a transforming word it is verbum cum unctione it not only brings a light with it but eye-salve anointing their eyes to see that light the preaching of the Word is the Lattice where Christ looks forth and shews himself to his Saints this golden pipe of the Sanctuary conveys the water of life To the wicked the Word preached works for evil even the Word of life becomes a savour of death the same cause may have divers nay contrary effects * Eadem causa varios habet effectus the Sun dissolves the yce but hardens the clay To the unregenerate and profane the Word is not humbling but hardning Jesus Christ the best of Preachers was to some a Rock of offence the Jewes sucked death from his sweet lips 't is sad that the breast should kill any the wicked suck poyson from that breast of Ordinances where the children of God suck milk and are nourished unto salvation 2. The Sacrament works for good to the children of God in the Word preached the Saints hear Christs voyce in the Sacrament they have his kiss The Lords Supper is to the Saints a Feast of fat things it is an healing and a sealing Ordinance in this Charger or rather Chalice a bleeding Saviour is brought in to revive drooping spirits The Sacrament hath glorious effects in the hearts of Gods children it quickens their affections strengthens their faith mortifies their sin revives their hopes encreaseth their joy it gives a prelibation and fore-taste of heaven 2. Evil things work for good to Gods children Psal 112.4 Unto the upright ariseth light in darkness 1. Poverty works for good to Gods children it starves their lusts it enricheth their graces James 2.5 Poor in the world rich in faith Poverty sends to prayer when God hath clipped his childrens wings by poverty they flie swiftest to the Throne of Grace 2. Sickness works for their good it shall bring the body of death into a consumption 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day like those two Laurels at Rome when the one did wither the other did flourish when the body withers the soul of a Christian doth flourish How oft have we seen a lively faith in a languishing body Hezekiah was better on his sick bed than upon his Throne when he was upon his sick bed he humbles himself and weeps when he was on his Throne he grew proud Isa 39.2 Gods children recover by sickness in this sense out of weakness they are made strong Heb. 11.34 3. Reproach works for good to Gods children it encreaseth their grace and their glory 1. Disgrace encreaseth their grace the Husbandman by dunging his ground makes the soile more rich and fertil God lets the wicked dung his people with reproaches and calumnies that their hearts may be a richer soile for grace to grow in 2. Reproach encreaseth their glory he that unjustly takes from a Saints credit shall adde to his Crown the Sun shines brighter after an Eclipse the more a childe of God is eclipsed by reproaches the brighter he shall shine in the Kingdom of
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
ashes an unbeliever is like Reuben unstable as water he shall not excel Gen. 49.4 A believer is like Joseph who though the Archers shot at him his Bowe abode in strength Cast a believer upon the waters of affliction he can follow Christ upon the water and not sink cast him into the fire his zeal burns hotter than the flame cast him into prison he is enlarged in spirit Paul and Silas had their prison-songs Psal 91.13 Thou shalt tread upon the Lyon and the Adder A Christian arm'd with faith as a coat of Male can tread upon those persecutions which are fierce as the Lyon and sting as the Adder get faith Quest Quest But how comes faith to be such Armour of proof Answ Answ Six manner of wayes 1. Faith unites the soul to Christ and that blessed head sends forth spirits into the members Phil. 4.13 I can do all things through Christ c. Faith is a grace lives all upon the borrow as when we want water we go to the Well and fetch it when we want gold we go to the Mine so faith goes to Christ and fetcheth his strength into the soul whereby it is enabled both to do and suffer hence it is faith is such a wonder-working grace 2. Faith works in the heart a contempt of the world faith gives a true map of the world Eccles 2.11 Faith shews the world in its night-dress having all its jewels pul'd off faith makes the world appear in an Eclipse the believer sees more Eclipses than the Astronomer faith shews the soul better things than the world it gives a sight of Christ and glory it gives a prospect of heaven as the Mariner in a dark night climbs up to the top of the Mast and cries out stellam video I see a star so faith climbs up above sense and reason into heaven and sees Christ that bright morning star and the soul having once viewed his superlative excellencies becomes crucified to the world oh saith the Christian shall not I suffer the loss of all these things that I may enjoy Jesus Christ 3. Faith gets strength from the promise faith lives in a promise take the fish out of the water and it dies take faith out of a promise and it cannot live the promises are breasts of consolation the childe by sucking the breast gets strength so doth faith by sucking the breast of a promise When a Garrison is besieged and is ready almost to yield to the enemy Auxiliary forces are sent in to relieve it so when faith begins to be weak and is ready to faint in the day of battel then the promises muster their forces together and all come in for faiths relief and now it is able to hold out in the fiery trial 4. Faith gives the soul a right notion of suffering faith draws the true picture of sufferings what is suffering saith faith it is but the suffering of the body that body which must shortly by the course of nature drop into the dust Persecution can but take away my life an Ague or Feaver may do as much now faith giving the soul a right notion of sufferings and taking as it were a just measure of them enables a Christian to prostrate his life at the feet of Christ 5. Faith reconciles providences and promises as it was in Saint Pauls voyage providence did seem to be against him there was a cross winde did arise called Euroclydon Acts 27.14 but God had given him a promise that he would save his life and the lives of all that sailed with him in the Ship Ver. 24. therefore when the winde blew never so contrary Paul believed it would at least blow him to the Haven so when sense saith Here is a cross providence sufferings come I shall be undone then saith faith all things shall work for good to them that love God Rom. 8.28 This providence though bloody shall fulfill the promise affliction shall work for my good it shall heal my corruption and save my soul Thus faith making the winde and tyde go together the winde of a providence with the tyde of the promise enables a Christian to suffer persecution 6. Faith picks sweetness out of the Cross faith shews the soul God reconciled and sin pardoned and then how sweet is every suffering The Bee gathers the sweetest honey from the bitterest herb Saepe tulit lassis succus amarus opem So faith from the sharpest trials gathers the sweetest comforts faith looks upon suffering as Gods love token Afflictions saith Nazianzene are sharp arrows but they are shot from the hand of a loving Father faith can taste honey at the end of the rod faith fetches joy out of suffering John 16.20 Faith gets an honey-comb in the belly of the Lyon it finds a jewel under the cross and thus you see how faith comes to be such Armour of proof above all taking the shield of faith a believer having cast his Anchor in heaven cannot sink in the waters of persecution 2. Suffering grace is love get hearts fired with love to the Lord Jesus love is a grace both active and passive 1. Love is active it layes a Law of constraint upon the soul 2 Cor. 5.14 The love of Christ constrains me love is the wing of the soul that sets it a flying and the weight of the soul that sets it a going love never thinks it can do enough for Christ as he who loves the world never thinks he can take pains enough for it love is never weary it is not tired unless with its own slowness 2. Love is passive it enables to suffer a man that loves his friend will suffer any thing for him rather than he shall be wronged The Curtii laid down their lives for the Romans because they loved them love made our dear Lord suffer for us per vulnera viscera as the Pelican out of her love to her young ones when they are bitten with Serpents feeds them with her own blood to recover them again so when we had been bitten by the old Serpent that Christ might recover us he did feed us with his own blood Jacobs love to Rachel made him almost hazard his life for her Many waters cannot quench love Cant. 8.7 No not the waters of persecution love is strong as death Cant. 8.6 Death makes it way through the greatest oppositions so love will make its way to Christ through the Prison and the Furnace But all pretend love to Christ how shall we know that we have such a love to him as will make us suffer 1. True love is amor amicitiae a love of friendship which is genuine and ingenuous when we love Christ for himself there is a mercenary and meretricious love when we love divine objects propter aliud for something else a man may love the Queen of truth for the jewel at her ear because she brings preferment a man may love Christ for his head of gold * Cant. 5.11 because he enricheth with glory
like an untamed Heifer which will not endure the yoke but kicks and flings or like a wilde Bull in a net Isa 51.20 Thus to a person in the state of nature Christs commands are grievous Nay to a childe of God so far as corruption prevails for he is but in part regenerate Christs Laws seem irksome the flesh cries out it cannot pray or suffer the Law in the members rebels against Christs Law only the spiritual part prevails and makes the flesh stoop to Christs injunctions A regenerate person so far as he is regenerate doth not count Gods Commandments grievous they are not a burden but a delight Divine commands are not grievous if we consider them first positively in these eight particulars 1. Positively 1. A Christian consents to Gods commands therefore they are not grievous Rom. 7.16 I◠consent to the Law that it is good What is done with consent is easie if the Virgin give her consent the Match goes on chearfully A godly man in his judgement approves of Christs Laws * Rom. 7.12 and in his will consents to them therefore they are not grievous a wicked man is under a force terror of conscience hales him to duty he is like a slave that is chained to the Gally he must work whether he will or no he is forced to pull the Rope tug at the Oare but a godly man is like a free subject that consents to his Princes Laws and obeyes out of choice as seeing the equity and rationality of them Thus a gracious heart sees that beauty and equity in the commands of heaven as draws forth consent and this consent makes them that they are not grievous 2. They are Christs comands therefore not grievous Take my yoak Matth. 11.29 Gospel commands are not the Laws of a Tyrant but a Saviour The husbands commands are not grievous to the wife it is her ambition to obey this is enough to animate and excite obedience Christ commands As Peter said in another sence Matth. 14.28 Lord if it be thou bid me come unto thee upon the water So saith a gracious soul Lord if it be thou that wouldest have me mourn for sin and breath after heart-purity if it be thou dear Saviour that biddest me do these things I will chearfully obey Thy commandments are not grievous A souldier at the word of his General makes a brave onset 3. Christians obey out of a principle of love and then Gods commandments are not grievous Therefore in Scripture serving and loving of God are put together Isa 56.6 The sons of the strangers that joyne themselves to the Lord to serve him and to love the Name of the Lord c. Nothing is grievous to him that loves love lightens a burden it adds wings to obedience an heart that loves God counts nothing tedious but it s own dulnesse and slownesse of motion love makes sin heavie and Christs burden light 4. A Christian is carried on auxilio Spiritus by the help of the Spirit and the Spirit makes every duty easie Rom. 8.26 The Spirit helpeth our infirmities The Spirit works in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do Phil. 2. When God enables to do what he commands then his commandments are not grievous if two carry a burden it is easie the Spirit of God helps us to do duties to bear burdens it draws as it were in the yoke with us If the Scrivener guides the childs hand and helps it to frame its letters now it is not hard for the childe to write If the Loadstone draw the iron it is not hard for the iron to move if the Spirit of God as a Divine Loadstone draw and move the heart now it is not hard to obey When the birds hath wings given it it can flie Though the soul of it self be unable to do that which is good yet having two wings given it like that woman in the Revelation * Rev. 12 24. the wing of faith and the wing of the Spirit now it flyes swiftly in obedience Ezek 11.1 the Spirit did lift me up The heart is heavenly in prayer when the Spirit lifts it up The sails of a Mill cannot move of themselves but when the wind blows then they turn round when a gale of the Spirit blows upon the soul Now the sails of the affections move swiftly in duty 5. All Christs commands are beneficial therefore not grievous Deut. 10.12 13. And now O Israel what doth the Lord thy God require of thee but to feare the Lord thy God to love him to keep his Statutes which I command thee this day for thy good Christs commands carries meat in the mouth of them and then surely they are not grievous salvation runs along in every precept To obey Christs Laws is not so much of duty as our privilege all Christs commands centre in blessednesse Physick is in it self very unpleasant yet because it tends to health no man refuseth it Divine Precepts are to the fleshy part irksome yet having such excellent operation as to make us both holy and happy they are not to be accounted grievous the apprentise is content to go through hard service because it makes way for his freedome The Scholar willingly wrastles with the knotty difficulties of Arts and Sciences because they serve both to enoble and advance him How chearfully doth a believer obey those Laws which reveal Christs love That suffering is not grievous which leads to a Crown This made Saint Paul say I take pleasure in infirmities in persecutions 2. Cor. 12.10 6. 'T is honourable to be under Christs commands therefore they are not grievous The precepts of Christ do not burden us but adorn us * Omnia quae praestari jubet Christus non onerant nos sed ornant Salv. 'T is an honour to be employed in Christs service How chearfully did the rowers row the Barge that carried Caesar the honour makes the precept easie a Crown of gold is in it self heavy but the honour of the Crown makes it light and easie to be worn I may say of every command of Christ as Solomon speaks of wisdom Prov. 4.9 She shall give to thine head an ornament of grace a Crown of glory shall she deliver to thee 'T is honourable working at Court The honour of Christs yoake makes it easie and eligible 7. Christs commands are sweetned with joy and then they are not grievous Cicero questions whether that can properly be called a burden which is carried with joy and pleasure * Utrum onus appellandum quod laetitiá fertur Cicero When the wheeles of a Chariot are oyled they run swiftly when God poures in the oyle of gladnesse how fast doth the soul run in the wayes of his commandments Joy strengthens for duty Nehem. 8.10 The joy of the Lord is your strength and the more strength the lesse wearinesse God sometimes drops down comfort and then a Christian can run in the
yoake 8. Gospel-commands are finite therefore not grievous Christ will not alwayes be laying his commands upon us Christ will shortly take off the yoak from our neck and set a Crown upon our head There is time coming when we shall not only be free from our sins but our duties too prayer and fasting are irksome to the flesh in heaven there will be no need of prayer or repentance duties shall cease there indeed in heaven the Saints shall love God but love is no burden God will shine forth in his beauty and to fall in love with beauty is not grievous In heaven the Saints shall praise God but their praising of him shall be so sweetned with delight that it will not be a duty any more but part of their reward 'T is the Angels heaven to praise God This then makes Christs commands not grievous though they are spiritual yet temporary 't is but awhile and duties shall be no more The Saints shall not so much be under commands as embraces wait but a while and you shall put off your armour and end your weary marches thus we have seen that Christs commands considered in themselves are not grievous 2. Let us consider Christs commands comparatively 2. Comparatively and we shall see they are not grievous let us make a four-fold comparison Compare Gospel-commands 1. With the severity of the Moral Law 2. With the Commands of sin 3. With the torments of the damned 4. With the glory of heaven 1. Christs commands in the Gospel are not grievous Compari 1 compared with the severity of the Moral Law The Moral Law was such a burden as neither we nor our fathers could bear Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them Impossible it is that any Christian should come up to the strictnesse of this The golden Mandates of the Gospel comparatively are easie For 1. In the Gospel if there be a desire to keep Gods commandments it is accepted Nehem. 1.11 2 Cor. 8.12 If there be first a willing mind it is accepted Though a man had had never so good a mind to have fulfilled the Moral Law it would not have been accepted he must de facto have obeyed Gal. 3.12 but in the Gospel God crowns the desire If a Christian saith in humility Lord I desire to obey thee I would be more holy †* Isa 26.8 this desire springing from love passeth for currant 2. In the Gospel a Surety is admitted in the Court The Law would not admit of a Surety it required personal obedience but now God doth so far indulge us that what we cannot of our selves do we may do by a Proxy Christ is called the Surety of a better Testament Heb. 7.22 We cannot walk so exactly we tread awry and fall short in every thing but God looks upon us in our Surety and Christ having fulfilled all righteousness * Matth. 3.15 it is all one as if we had fulfilled the Law in our own persons 3. The Law did command and threaten but gave no strength to perform it did Egyptianize requiring the full tale of Brick but gave no Straw But now God with his commands gives power Gospel-precepts are sweetned with promises God commands Ezek. 18.31 Make you a new heart Lord may the soul say I make a new heart I can as well make a new world But see Ezek. 36.26 A new heart also will I give you God commands us to cleanse our selves Isa 1.16 Wash you make you cleane Lord where should I have power to cleanse my self Who can bring a clean thing out of an unclean Job 14.4 See the Precept turned into a Promise Ezek. 36.25 From all your filthinesse and from your Idols will I cleanse you If when the child cannot go the father takes it by the hand and leads it now it is not hard for the child to go when we cannot go God takes us by the hand Hos 11.3 I taught Ephraim also to go taking them by their armes 4. In the Gospel God winks at infirmities where the heart is right The Law called for perfect obedience it was death to have shot but an hairs bredth short of the mark it were sad if the same rigor should continue upon us Wo to the holiest man that lives saith Austin if God comes to weigh him in the ballance of his justice 'T is with our best duties as with gold put the gold in the fire and you will see drosse come out what drossinesse in our holy things but in the Gospel though God will not endure haltings yet he will passe by failings Thus Christs commands in the Gospel are not grievous compared with the severity of the Moral Law 2. Christs commands are not grievous compared with the commands of sin Sin layes an heavie yoak upon Compari 2 men Sin is compared to a †Talent of lead * Onera unusquisque portas sua peccata sunt Aug. Zac. 5.7 to shew the weightinesse of it The commands of sin are burdensome let a man be under the power and rage of any lust whether it be covetousnesse or ambition how doth he tire and excruciate himself what hazards doth he run even to the endangering of his health and soul that he may satisfie his lust Jer. 9.5 They weary themselves to commit iniquity And are not Christs precepts easie and sweet in comparison of sins austere and inexorable commands Therefore Chrysostome saith well That Virtue is easier than Vice * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Temperance is lesse burdensome than Drunkennesse doing justice is lesse burdensome than violence There 's more difficulty and perplexity in the contrivement * Micah 2.1 and pursuit of wicked ends than in obeying the sweet and gentle preceps of Christ Hence it is that a wicked man is said to travel with iniquity Psal 7.14 To shew what anxious pain and trouble he hath in bringing about his wickednesse What tedious and hazardous journeys did Antiochus Epiphanes take in persecuting the people of the Jews Many have gone with more pain to hell than others have to heaven Compari 3 3. Christs commands are not grievous compared with the grievous torments of the damned The rich man cries out I am tormented in this flame Luke 16.24 Hell-fire is so unconceivably torturing that the wicked know not either how to bear or to avoid it The torment of the damned may be compared to a yoak and it differs from other yoaks usually the yoak is laid but upon the neck of the beast but the hell-yoak is laid upon every part of the sinner his eyes shall behold nothing but bloody Tragedies his ears shall hear the groans and schreeks of blaspheming spirits He shall suffer in every member of his body and faculty of his soul and this agony though violent yet perpetual The yoak of the damned shall never be taken off Vestiga nulla retrorsum Sinners might break the
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
wonder Saint Paul was willing to be bound and dye for Christ Acts 21.13 when he knew that Christ loved him and had given himself for him Gal. 2.20 Though I will not say Paul was proud of his chain yet he was glad of it he wore it as a chain of pearle Quest Quest But how shall I get this jewel of assurance Answ Answ 1. Make duty familiar to you when the Spouse sought Christ diligently she found him joyfully Cant. 3.4 The Ordinances are the Lattice where Christ looks forth and gives the soul a smiling aspect As Christ was made known to his Disciples in the breaking of bread Luke 24.35 so in the use of holy Ordinances in the breaking of bread Christ makes a glorious discovery of himself to the soul Christs parents found him in the Temple Luk. 2.46 They who would find Christ with comfort and have the kisses of his lips shall be sure to meet with him in the Temple 2. Preserve the virginity of conscience when the glass is foule you will not poure wine into it but when it is clean so when the soul is cleansed from the love of every sin now God will poure in the sweet wine of assurance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Hebr. 10.22 Let us draw near in full assurance of faith having our hearts sprinkled from an evil conscience Guilt clips the wings of joy he who is conscious to himself of secret sin cannot draw near to God in full assurance he cannot come with boldness but blushing he cannot call God Father but Judge assurance is a flowre that grows only in a pure heart before David prayes for joy he first prayes for a pure heart Psal 51.10 Create in me a clean heart O God 3. Be much in the actings of faith the more active the childe is in obedience the sooner he hath his fathers smile if faith be ready to dye Rev. 3.2 if it be like Armour hung up or like a sleepy habit in the soul never look for assurance God will not speak peace to thee when thou art asleep it is the lively faith which flourisheth into assurance Abraham had a vigorous sparkling faith Rom. 4.18 who against hope believed in hope That is against the hope of sense he believed in the hope of the promise and how sweetly doth God manifest himself to Abraham he calls him his friend he makes him of his Cabinet-counsel Gen. 18.17 Shall I hide from Abraham the thing which I do Wouldst thou have Christ reveal his love to thee kâ—ep faith upon the wing this is the Bird which soars aloft and plucks a bunch of grapes from the true Vine 4. If Christ be all then make him so to Branch 4 you 1. Make Christ all in your understanding be ambitious to know nothing but Christ 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I judged not I did not think any thing in my judgement worth knowing in comparison of Christ Austin saith of Cicero he liked his eloquence but he could not take so much delight in reading him quia Nomen Christi non erat ibi because he could not finde the Name of Christ there what will all other knowledge avail a man at his death who is ignorant of Christ Si Christum nescis nihil est si coetera noscis What is it to have knowledge in Physick to be able with Esculapius and Galen to discourse of the causes and symptomes of a disease and what is proper to apply and in the mean time to be ignorant of the healing under Christs wings What is it to have knowledge in Astronomy to discourse of the Stars and Planets and to be ignorant of Christ that bright morning star which leads to heaven what is it to have skill in a shop and ignorant of that commodity which doth both enrich and crown what is it to be versed in Musick and to be ignorant of Christ whose blood makes atonement in heaven and musick in the conscience what is it to know all the stratagems of War and to be ignorant of the Prince of peace O make Christ all be willing to know nothing but Christ though you may know other things in their due place yet know Christ in the first place let the knowledge of Jesus Christ have the preheminence as the Sun among the lesser Planets This is the crowning knowledge Prov. 4.18 The prudent are crowned with knowledge 1. We cannot know our selves unless we know Christ he it is who lights us into our hearts and shews as the spots of our souls whereby we abhor our selves in dust and ashes Christ shews us our own vacuity and indigency and untill we see our own emptiness we are not fit to be filled with the golden oyle of mercy 2. We cannot know God but through Christ 2 Cor. 4.6 Out of Christ God is terrible he is a consuming fire it is through Christ that we know God as a friend oh then treasure up the knowledge of Christ he is the golden ladder by which we ascend to heaven to be ignorant of Christ is as if a man were poysoned and there were an herb in the garden could cure him but he is ignorant of that herb 2. Make Christ all in your affections 1. Desire nothing but Christ he is the accumulation of all good things Ye are compleat in him Col. 2.10 Christ is the Christians perfection what should the soul desire less what can it desire more * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius Psal 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee David had his Crown and his Throne to delight in I but it was the presence of Christ he chiefly thirsted after without Christ all his other comforts were not only emptiness but bitterness 2. Love nothing but Christ love is the choycest affection it is the purest stream of the soul it is the richest jewel the creature hath to bestow oh if Christ be all love him better than all let your Rivers still run into this golden Sea Every mans heart is set upon his treasure in Christ there are unsearchable riches Ephes 3.8 Though the Angels have lived so long in heaven yet to this day they know not how rich Christ is Take the most precious pearle or Diamond that is and the Jeweller can set the full value of it he can say This is worth so much and no more but the riches of Christ are unsearchable it cannot be said he is worth so much and no more neither man or Angel are able to set the full value of the pearle of price and shall not Jesus Christ lie nearest our hearts shall he not have the cream of our love Consider 1. If you love other things when they dye your love is lost but Christ lives for ever to requite your love 2. You may love other things in the excess but you cannot
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
soul embroydered it is divinely inlaid and enamel'd The body is but the sheath Dan. 7.15 I was grieved in the midst of my body in the Chalde it is in the midst of my sheath The most beautiful body is but like a velvet sheath the soul is the blade of admirable mettal The soul is a sparkling Diamond set in a rig of clay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The soul is a vessel of honour * Macarius God himself is serv'd in this vessel The soul is the bird of Paradise that soars aloft it may be compared to the wings of the Cherubims it hath a winged swiftnesse to fly to heaven The soul is Capax beatitudinis capable of communion with God and Angels * Bern. The soul is Gods house he hath made to dwell in Heb. 3.6 The Understanding Will and Affections are the three stories in this house What pity is it that this goodly building should be let out and the Divel become Tenant in it The preciousnesse of the soul is seen in two particulars It hath 1. An intrinsecal worth 2. An estimative worth 1. The soul hath an intrinsecal worth Which appears in two things 1. Spirituality 2. Immortality 1. Spirituality The soul is a spiritual substance 'T is a saying among the Ancients our souls are tempered in the same mortar with the heavenly spirits * In eodem cratere temperatas esse animas nostras cum caelestibus Now the soul is spiritual three manner of wayes In its Essence Object Operation 1. The soul is spiritual in its Essence God breathed it in Gen. 2.7 It is a sparkle lighted by the breath of God The soul may be compared to the spirits of the wine the body to the dregs the spirits are more pure refined part of the wine such is the soul the body is more feculent the soul is the more refined sublimated part of man Mistake me not when I say the soul is spiritual and that it is a beam of God I do not mean that it is of the same substance with him as Servetus Ofiander and others have held for when it is said God breath'd into man the breath of life they erroneously thought that the soul being infused did convey into man the spirit and substance of God which opinion is absurd and sinful For if the soul should be part of the Divine Essence then it will follow that the Essence of God should be subject not only to change and passion but which is worse to sin which were blasphemy to assert so that when we say the soul is spiritual the meaning is God hath invested it with many noble endowments he hath made it a mirror of beauty and printed upon it a surpassing excellency as the Sun shining upon a Chrystal conveys its beauty not its being 2. The soul is spiritual in its object it contemplates God and heaven God is the orb and center where the soul doth fix if you could lift up a stone into the highest Region though it did break in an hundred pieces it would fall to its center God is the terminus ad quem the soul moves to him as to its rest Psal 116.7 Return to thy rest O my soul He is the Ark to which this Dove flies nothing but God can fill an heaven-born soul if the earth were turned into a globe of gold it could not fill the heart it would still cry Give Give The soul being spiritual God only can be the adequate object of it 3. The soul is spiritual in its operation it being immaterial doth not depend upon the body in its working The senses of seeing hearing and the rest of those Organs of the body cease and dye with the body because they are parts of the body and have their dependance on it but the soul as Aristotle saith hath a nature distinct from the body it moves and operates of it self though the body be dead and hath no dependance upon or coexistence with the body Thales Milesius an ancient Philosopher defines the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calls the soul a self-movable it hath an intrinsecal principle of life and motion though it be separate from the body And thus you have seen the souls spirituality 2. The preciousness of the soul appears in its immortality There are some that say the soul is mortal indeed it were well for those who do not live like men if they might dye like beasts but as Julius Scaliger well observes it is impossible for any thing of a spiritual uncompounded nature to be subject to death and corruption the souls of believers are with Christ after death Phil. 1.23 Oecolampadias said to his friend who came to visit him on his death-bed Good news I shall be shortly with Christ my Lord. And the devout soul shall be ever with the Lord 1 Thes 4. ult The Heathens had some glimmerings of the souls immortality Cicero saith that the Swan was dedicated to Apollo because she sings sweetly before her death by which Hieroglyphick they intimated the joyfulness of vertuous men before their death as supposing the Elizian delights which they should alwayes enjoy after this life And we read it was a custom among the Romans that when their great men dyed they caused an Eagle to flie aloft in the Ayre signifying hereby that the soul was immortal and did not dye as the body The souls immortality may be proved by this Argument That which is not capable of killing is not capable of dying but the soul is not capable of killing our Saviour Christ proves the minor proposition that it is not capable of killing Luke 12.4 Fear not them that kill the body and after that have no more that they can do Therefore the soul not being capable of killing is not in a possibility of dying the essence of the soul is Metaphysical it hath a beginning but no end it is eternal a parte post The soul doth not wax old * Anima non senescit it lives for ever which can be said of no sublunary created glory Worldly things are as full of mutation as motion and like Jonah's Gourd have a worme eating at the root 2. The soul hath an estimative worth 1. Jesus Christ hath set an high value and estimate upon the soul he made it and he bought it therefore he best knows the price of it He did sell himself to buy the soul Zach. 11.12 They weighed for my price thirty pieces of silver Nay he was content not only to be sold but to dye this inhanceth the price of the soul it cost the blood of God Acts 20.28 1 Pet. 1.19 Ye were not redeemed with corruptible things as silver and gold but with the precious blood of Christ God must dye that the soul may live the heir of heaven was morgaged and laid to pawn for the soul of man What could Christ give more than himself what in himself dearer than his blood O precious soul that hast the image of
but so it is Prov. 1.22 How long ye simple ones will ye love simplicity Sin is the poyson of the soul yet men love it and he who loves his sin hates a reproof 2. Sin possesseth men with a lunacy Luke 15.7 People are mad in sinne Jeremiah 50.38 THEY ARE MAD ON THEIR IDOLS When sickness grows so violent that men lie raving and are mad they then quarrel with their Physitian and say he comes to kill them So when sin is grown to an head the disease turned to a frenzy then men quarrel with those that tell them of their sins and are ready to offer violence to their Physitians it argues wisdom to receive a reproof Prov. 9.8 Rebuke a wise man and he will love thee A wise man had rather drink a sharp potion than dye of his disease 4. If sin be a soul-sickness then do not feed this Branch 4 disease he that is wise will avoid those things which will increase his disease if he be feaverish he will avoide wine which would inflame the disease if he have the stone he will avoid salt meats he will forbear a dish he loves because it is bad for his disease why should not men be as wise for their souls Thou that hast a drunken lust do not feed it with wine thou that hast a malitious lust do not feed it with revenge thou that hast an unclean lust make not provision for the flesh Rom. 13.14 He that feeds a disease feeds an enemy Some diseases are starved Starve thy sins by fasting and humiliation Either kill thy sin or thy sin will kill thee 5. If sin be a soul-disease and worse than any other Branch 5 then labour to be sensible of this disease There are few who are sensible of their soul-sicknesse they think they are well and ayle nothing they are whole and need not the Physitian 'T is a bad Symptom to hear a sick dying man say he is well The Church of Laodicea was a sick Patient but she thought she was well Rev. 3.17 Thou sayest I am rich and have need of nothing Come to many a man and feele his pulse ask him about the state of his soul he will say he hath a good heart and doubts not but he shall be saved What should be the reason that when men are so desperately sick in their souls and ready to drop into hell yet they conceit themselves in a very good condition 1. There is a spiritual cataract upon their eye they see not their soars Laodicea thought her self rich because she was blind Rev. 3.17 The god of the world blinds mens eyes that they can neither see their disease nor their Physitian Many blesse God their estate is good not from the knowledge of their happinesse but from the ignorance of their danger when Hamans face was covered he was near execution Oh pray with David Lighten mine eyes that I sleep not the sleep of death Psal 13.3 2. Men that are sick think themselves well from the haughtinesse of their spirits Alexander thought himself awhile to be the son of Jupiter and no lesse than a God what an arrogant creature is man though he be sick unto death he thinks it too much a disparagement to acknowledge a disease either he is not sick or he can heal himself If he be poysoned he runs to the herb or rather weed of his own righteousnesse to cure him* Rom. 10.3 3. Men that are sick conceit themselves well through self-love He that loves another will not credit any evil report of him Men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-lovers 2 Tim 3.2 Every man is a Dove in his own eye therefore doth not suspect himself of any disease he will rather question the Scriptures verity than his own malady 4. Self-deceit and the deceit of the heart appears in two things 1. In hiding the disease the heart hides sin as Rachel did her fathers images Gen. 31.34 Hasael did not think that he was so sick as he was he could not imagine that so much wickednesse like a disease should lie lurking in him 2 Kings 8.13 Is thy servant a dog that he should do this great thing As the Viper hath his teeth hid in his gums so that if one should look into his mouth he would think it an harmlesse creature So though there be much corruption in the heart yet the heart hides it and draws a vail over that it be not seen 2. The heart holds a false Glasse before the eye making a man appear fair and his estate very good The heart can deceive with counterfeit grace hence it is men are insensible of their spiritual condition and think themselves well when they are sick unto death 5. Men take up a reverend opinion of themselves and fancy their spiritual estate better than it is through mistake And this mistake is double 1. They enjoy glorious priviledges they were born within the sound of Aarons bells they were baptiz'd with holy water they have been fed with Manna from heaven therefore they hope they are in a good condition Judg. 17.13 Then said Micah Now I know the Lord will do me good seeing I have a Levite to my Priest But alas this is a mistake outward priviledges save not What is any one the better for Ordinances unlesse he be better by Ordinances A childe may die with the breast in its mouth Many of the Jews perished though Christ himself were their Preacher 2. The other mistake is set down by the Apostle 2 Cor. 10.12 They measuring themselves by themselves and comparing themselves amongst themselves are not wise Here is a double Error or mistake First They measure themselves by themselves That is they see they are not so bad as they were therefore they judge their condition is good A Dwarf may be taller than he was yet a dwarf still the Patient may be lesse sick than he was yet far from well a man may be better than he was yet not good Secondly They compare themselves amongst themselves They see they are not so flagitious and profane as others therefore they think themselves well because they are not so sick as others This is a mistake one may as well die of a Consumption as the Plague One man may not be so far off heaven as another yet he may not be near heaven One line may not be so crooked as another yet not strait To the Law to the Testimony the Word of God is the true Standard and measure by which we are to judge of the state and temper of our souls Oh let us take heed of this Rock the phancying our condition better than it is let us take heed of a spiritual Apoplexy to be sick in our souls yet not sensible of this sicknesse What do men talk of a light within them the light within them by nature is not sufficient to shew them the diseases of their souls This light tells them they are whole and have no need of a Physitian Oh what
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
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
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
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
strength Gods Spirit breathed in keeps us in breath The sacred Anchor Titus 2. â—3 Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ A Christians happiness is in reversion it is yet behind a Saint in in this life is aeternitatis candidatus a candidate and expectant of heaven he hath little in hand but much in hope so saith the Text Looking for that blessed hope c. There is enough to mak us breathe after that hope if we look either Intra or Extra 1. Intra if we turn our eyes inward and behold â—ur sins This made Paul himself cry out O wretched man that I am Rom. 7.24 A Christian hath two men within him flesh and Spirit this may make him look for that blessed hope when he shall be disintangled of his sins and shall be as the Angels of God 2. If we look Extra if we cast our eyes abroad the world is but our sojourning-house it is a Stage whereon vanity and vexation act their part and the Scene seldom alters Depart this is not your rest Mich. 2.10 all which considered may make us look for that blessed hope and the glorious appearing of the great God and our Saviour In which words there is 1. The Act looking 2. The Object which is set down 1. Emphatically that blessed hope 2. Specifically the glorious appearing of the great God c. I begin with the first the Act looking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a threefold looking 1. A looking with desire as the servant looked for the year of Jubily and release Lev. 25.40 or as the Bride looks for the marriage day Now it is a time of absence from our Husband Christ therefore we are dressed in mourning and hang our Harps upon the Willows but how doth the Spouse desire the marriage day when the Nuptials shall be solemnized at that wedding the water shall be turned into wine How doth the pious soul cry out in an holy pang of desire usque quo how long Lord why is thy Chariot so long a coming why tarry the wheeles of thy Chariot it is the Vote of the whole Church Rev. 22.17 Come Lord Jesus come quickly 2. There is a looking with joy Rom. 5.2 We rejoyce in hope of the glory of God There is terror in a sinners looking it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful looking for of judgement Heb. 10.27 as a man indebt looks every hour when the Serjeant shall arrest him but the Saints is a joyful looking as a man looks for a friend or for one that is to pay him a great summe of money So Moses looked with joy to the recompence of reward Heb. 11.26 3. There is a looking with patience as a man casts his seed into the earth and looks with patience till the Crop spring up Jam. 7.5 Behold the Husbandman waiteth for the pretious fruit of the earth and hath long patience for it be ye also patient for the coming of the Lord draweth nigh So much for the Act looking 2. The Object that blessed hope where we are to consider 1. What hope is 2. What a Christian hopes for 1. What hope is I answer Hope is a Theological grace planted in the heart by the Spirit of God whereby a Christian is quickned to the expectation of those things which are held forth in the promise Rom. 8.25 If we hope for that we see not then do we with patience wait for it Aquinas descibes hope thus Spes est circa bonum arduum futurum possibile 1. Hope is circa bonum it looks at some good so it differs from fear fear looks at evil hope at good 2. Hope circa bonum futurum it looks at some good to come so it differs from joy joy is exercised about something present hope about something future So Clemens Alexandrinus defines hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hope is circa bonum arduum it looks at some good which is difficult to attain So hope differs from desire desire is weak and transient it is soon over hope is resolute and fixed it wrastles with difficulties and will not give over till it hath the thing hoped for 4. Hope is circa bonum possibile it looks at some good which is feasible and which there is possibility of obtaining So hope differs from despair despair looks on things with black spectacles and gives all for lost hope is like Cork to the Net which keeps the heart from sinking in despair Thus you have seen what hope is Here a Question may be moved how hope differs from Faith Answer These two graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Hope are so like that they have been taken one for the other there is such a near affinity between them that saith Luther it is hard to find a difference But though they are placed near together as the two wings of the Cherubims on the Mercy-seat yet they are not the same Indeed in some things Faith and Hope do agree both feed upon the Promise both help to support the soul in trouble Faith and Hope are like two bladdars put under a Christian which keep him from sinking in the waters of affliction both of these graces like cordial-water comfort the fainting soul There is joy in believing Rom. 15.13 Rejoycing in hope Rom. 5.2 Faith and Hope like those two golden Pipes Zach. 4.12 empty their golden Oyle of joy into a Christian but though in some things these two graces agree and are alike yet in some things they differ Faith and Hope differ 1. Ordine in order and priority Faith doth precede and go before hope it is the Mother grace Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ground if things hoped for Heb. 11.1 The Promises are precious they are like the Ark which had Manna laid up in it but we must first believe the things contained in the promise before we hope for them Therefore Hierom saith well * Spes est expectatio rerum quaâ— in fide hâ—bemus Faith lights the Lamp of Hope as the fire of the Altar lighted the Lamps of the Sanctuary Thus these graces differ in Priority Hope is the Daughter of Faith 2. They differ Naturâ in their nature and that two wayes 1. Hope only looks forward at things to come Faith looks backward aswell as forward it looks at things past as well as future Faith believes Christs Passion and Resurrection as well as his coming to glory 2. Hope looks at the excellency of the promise Faith looks at the certainty * Fides intuetur verbum rei spes vero rem verbi Alsted Hope reads over the writing of the promise Faith looks at the seal of the promise Titus 1.2 In hope of eternal life which God that cannot lye hath promised That which Hope looks at is eternal life that which Faith looks at is the infallibility of the promise God which cannot lye hath promised In a word Faith believes Hope waits
that they have no time to practice better things the world is like a Mill it makes such a noise in carnal hearts that it drowns the sound of Gods silver Trumpet Mens affections are somtimes kindled by the preaching of the word and we begin to hope that the flame of godliness will break forth in their lives but then comes the earth and puts out this fire how many Sermons lie buried in earthly hearts More die then are put in the Bill of Mortality Oh that the want of Practice in this age were more laid to heart This is a Lamentation and shall be for a Lamentation many Professors are all ear if we should see a Creature made up of nothing but ear it were a monster in nature how many such monsters are there in Christianitie They hear and hear and are never the better like the Salamander which lies in the fire but as Naturalists say it is never the hotter Some satisfie themselves with the having of Ordinances Judg. 17.13 Then said Micah Now know I that the Lord will do me good seeing I have a Levite to my Priest But what is Physick if it be not applied what is it to have the sound of the word in our ears unless we have the savour of it in our hearts It will be little comfort to men on their death-beds to think that Christ hath been preached in their streets and they have been lifted up to heaven in Gospel administrations when their Consciences shall tell them they have been unholy and unreformed they have come into Gods House as the beasts did into the Ark they came in unclean and went out of the Ark unclean Use 2 2. It exhorts all to become Practitioners in Religion Exhort There are three steps leading to heaven Knowledg Assent Practice it is not the taking the two first steps but the third step which will make you happy Obedience is the Grand precept both of the Law and Gospel in this stands a Christians duty in this consists his felicity 1 Sam. 15.22 To obey us better than Sacrifice Per victimas aliena caro per obedientiam vero propria voluntas mactaâ—ur T is grateful to God t is graceful to a Christian What is the excellencie of a thing but its practicalness and usefulness what are the fine feathers of a bird if it cannot sing what is a plant though decked with leaves if it brings not forth fruit What is it we commend in an Horse his eyes or his good mettle Cant. 5.5 My hands dropped with Myrrhe I may allude not only a Christians lips must drop knowledge but his hands and his fingers must drop Myrrhe that is by working the works of obedience Let me use some Divine Motives to tempt Christians to the practique part of godliness 1. Gospel-obedience is an evidence of sincerity as our Saviour Christ said in another sence Joh. 10.25 The works which I do bear witness of me Though never man spake like Christ yet when he comes to put himself upon a trial he will not be judged by his words but by his works they bear witness of me so it is not a Christians golden words but his works which testifie of him Psal 119.59 I have turned my feet unto thy statutes David did not only turn his ears to Gods Testimonies but he turned his feet to them he walked in them we judge not of the health of a mans body by his high colour but by the pulse of the arm where the blood chiefly operates so we judge not of a Christians soundness by his knowledge or high expressions what is this high colour Saul may be among the Prophets but the estimate of a Christian is to be taken by his obediential actings towards God 2. To be practitioners in Religion will not only do your selves good but others This will both honour Religion and propagate it 1. It will honour Religion the Gospel may be compar'd to a beautiful Queen the fruitful lives of Professors are so many jewels that do adorn this Queen and make her shine forth in greater glory and magnificence what a honour was it to godliness when the Apostle could say the faith of the Romans was trumpeted abroad in every place Rom. 1.8 I thank my God that your faith is spoken of throughout the whole world That is faith flourishing into obedience 1 Thes 1.2 3. We give thanks to God for you remembring your work of faith and labour of love Christians should be ambitious to keep up the credit of Religion 2. The practice of those truths we know will much propagate Religion Practice is the best Syllogisme and Argument we can use to prevail with others this will confirm them in the truth of Religion The Emperor Jovinian said to the Orthodox and Arrian Bishops I cannot judge of your Doctrine but I can judge of your lives their practice would preach loudest If others see us make a profession and yet live in a contradiction to what we profess if they hear Jacobs voice but see Esaus hands they will think Religion is but a devout complement a severe policy why doth the Father forbid his Children to swear when he himself swears would you gain many Proselytes to Religion be doers of the Word say as Abimilech to his fellows Judg. 9.48 What ye have seen we do make hast and do as I have done Would ye be as load-stones to draw your children and servants to heaven set upon the practice of holiness Basil observes that Julian in one of his Epistles writing to Arsatius saith that the Christian Religion did much flourish by the sanctity and liberality of them who professed it 3. Thus we show our love to Christ Joh. 14.21 He that hath my Commandements and keepeth them he it is that loveth me We use to say If you love me do such a thing This me thinks should be a great Argument to obedience by the love ye bear to Jesus Christ obey his Word Every man would be thought to love Christ I but try your love by this touch-stone Are ye cast into a Gospel-mould do you obey It is a vain thing for a man to say he loves Christs person when he slights his commands * Qui Dei praecepta contemnit Deum non diligiâ— neque enim principem veneramur si odiâ— ejus leges habemus Isidor 4. Without practice you will come short of them who have come short of heaven Herod did many things Mar. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was in many things a practiser of Johns Ministry Those who rest in the speculative part of Religion are not so good as Herod 5. What unspeakable comfort will obedience yeild both in life and death 1. In life is it not a comfort to a man when he hath been casting up his Accounts and finds that he hath gained in his Trade you come hither in the use of Ordinances Word and Prayer to trade for heaven now if ye find upon a true account that ye