THE BEATITUDES OR A DISCOURSE Upon part of CHRISTS Famous Sermon ON THE MOUNT Whereunto is added Christs various fulnesse The preciousnesse of the Soul The Souls Malady and Cure The Beauty of Grace The Spiritual Watch. The Heavenly Race The Sacred Anchor The Trees of Righteousnesse The Perfume of Love The good Practitioner By THOMAS WATSON Minister of the Word at Stephens Walbrook in the City of London 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand LONDON Printed for Ralph Smith at the Bible in Cornhill near the Royal Exchange 1660. TO THE RIGHT HONORABLE JOHN EARLE of CLARE And his Vertuous and Pious Consort ELIZABETH Countesse of CLARE Right Honorable THE many civilities and favors received from your Honours have laid no small obligations upon me and I knew not wherein I might better testifie my gratitude to you both than by presenting you with something of this kinde as a specimen of that solemne respect and service which I owe to you My Lord the soul being a blossome of eternity what should so preponderate and bear sway with us as those things which help to raise the soul to its full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of happinesse and set it off in its orient splendor Blood may enoble learning may adorn but Religion puts the Garland of salvation upon a man In this consists true Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Lord the study of this subject which I here offer to your view will with the blessing of God much expedite and help forward the true progress of Religion For the Author of this Sermon on the Mount behold a greater than Solomon is here Christ himself is the Preacher as his lips did ever drop like an hony-comb so most eminently in these Divine Aphorismes The duties here enjoyned are weighty the rewards annexed glorious Here we may see a Christian clothed in his white linnen of purity and scarlet-robe of Blessednesse Here we may see grace and glory meeting together and kissing each other Let no man ever think to get heaven who doth not ascend this Jacobs ladder * Gratia divina necessario requiritur ad beatitudinem consequendam Aquin. Would he be rich he must be poor in spirit would he enjoy happinesse he must espouse holinesse My Lord I could not be so exact as I desired in discussing this subject having much other work lying on my hands but I know such is your noble candour that you will rather cover than censure what you see amisse I will not farther Preface it but craving your Lordships patrociny and favourable acceptance of these impolite labours of mine I shall continue an earnest Oratour at the throne of grace for the distillation of all heavenly benedictions upon you and your nobly descended family and remaine Your Lordships humble Servant in Christ THOMAS WATSON From my Study at Steph. Walbrook July 6. 1660. Mr. Watson's Beatitudes TO THE Reader Christian Reader I Here present thee with a Subject full of Sweet Variety This Sermon of Christ on the Mount is a piece of Spiritual Needle-work wrought about with divers Colours here is both Utile Dulce In this portion of Holy Scripture thou hast a Breviary of Religion the Bible Epitomized Here is a Garden of Delight set with Curious Knots where thou mayest pluck those Flowers which will deck the Hidden man of thy heart Here is the Golden Key which will open the gate of Paradise Here is the conduit of the Gospel running Wine to cheer such as are Poor in spirit and Pure in heart Here is the Rich Cabinet wherein the Pearl of Blessedness is lock'd up Here is the Golden Pot in which is that Manna which will feed and refocillate the Soul unto Everlasting life In a word here is away Chawlked out to the Holy of Holyes Reader how happy were it if while others take up their time and thoughts about Secular things which Perish in the using thou couldest minde Eternity and be guided by this Scripture-clue which leads thee to the Beatifical vision Hoc patens unum miseris asylum Boetius de Consol If after God hath set life before thee thou shalt indulge thy sensual appetite and still Court thy lusts how inexcusable will be thy neglect and how unexpressible thy misery The Lord grant that while thou hast an opportunity and the wind serves thee thou mayest not lye idle at anchor and when it is too late begin to hoyse up Sailes for Heaven Ob now Christian let thy Loines be girt and thy Lamps burning that when the Lord Jesus thy blessed Bridegroom shall Knock thou mayest be ready to go in with him to the Marriage-supper which shall be the Prayer of him who is Thine in all true affection and devotion Tho. Watson ERRATA Reader be pleased diligently to Correct these mistakes in the Printing else the sense cannot be clear Page 76. margent for plungenda read plangenda p. 84. line 30. for donatus r. Novatus p. 100. l. 17. for that he may be saved r. that thinks he may be saved p. 116. marg for Naturam agens r. naturam agentis p. 127. l. 18. for deny r. envy p. 132. l. 3. for in r. it p. 148. l. 5. for judicial r. juridical p. 215. l. 2. for bemercified r. bemercied p. 223. l. 33. for soil r. soul p. 285. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 24. for straine r. stream p. 331. l. 13. for world r. word p. 384. l. 10. for least r. last p. 435. l. 17. for obnoxious r. obvious p. 454. l. 1. for rig r. ring p. 495. l. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 513. l. 24. for of another r. to another p. 553. l. 13. for Hannibal r. Cannibal p. 570. l. 25. for must be saved r. may be saved 580. l. 7. for transforms him r. transforms us p. 584. l. 10. for purifying r. purifieth p. 617. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 615. l. 11. for scriptural r. spiritual p. 625. l. 9. for zeal of the spirit r. seal of the spirit p. 619. marg for charitatum r. charitatem p. 623. l. 26. for should r. would p. 639. l. 11. for laid r. lead THE BEATITVDES Or a Discourse upon Christs Sermon ON THE MOUNT MATTH 5.1 2. And seeing the multitudes he went up into a mountain and when he was set his disciples came unto him And he opened his mouth and taught them CHAP. I. The Introduction into the ensuing Discourse THE blessed Evangelist Saint Matthew the Penman of this Sacred History was at first by profession a Publican or gatherer of Toll * Publicani aut vectigaliarii Cael. Rhod. Antiq. and Christ having called him from the Custom-house made him a gatherer of souls This holy man in the first Chapter sets down Christs birth and Genealogy in the second his dignity a Starre ushers in the Wisemen to him and as a King he is presented with Gold and
give them a Kingdom above all the Princes of the earth nay far above all heavens God thinks nothing too good for his children We many times think much of a tear a prayer or to sacrifice a sin for him but he doth not think much to bestow a Kingdom upon us How will the Saints read over the Lectures of free-grace in heaven and Trumpet forth the prayses of that God who hath crowned them with loving kindness Infer 3 3. It shews us that Christianity is no disgraceful thing Wise men measure things by the end what is the end of godliness it brings a Kingdom a mans sin brings him to shame Prov. 13.5 Rom. 6.21 What fruit had ye in those things whereof you are now ashamed but Religion brings to honour Prov. 4.8 it brings a man to a Throne a Crown it ends in glory it is the sinners folly to reproach a Saint 't is just as if Shimei had reproached David when he was going to be made King it is a Saints wisdom to contemn a reproach say as David when he danced before the Ark I will yet be more vile 2 Sam. 6.22 If to pray and hear and serve my God be to be vile I will yet be more vile This is my excellency my glory I am doing now that which will bring me to a Kingdom O think it no disgrace to be a Christian I speak it chiefly to you who are entring upon the wayes of God perhaps you may meet with such as will reproach and censure you binde their reproaches as a Crown about your head despise their censure as much as their praise remember there is a Kingdom entailed upon godlinesse Sin draws hell after it grace draws a Crown after it 4. See here that which may make the people of God Infer 4 long for death then they shall enter upon their Kingdom Indeed the wicked may fear death it will not lead them to a Kingdom but a Prison hell is the iayle where they must lie rotting for ever with the Divel and his Angels To every Christlesse person death is the King of terror but the godly may long for death it will prefer them to a Kingdom When Scipio's father had told him of that glory the soul should be invested with in a state of immortality why then saith Scipio do I tarry thus long upon the earth why do I not hasten to die * Tully in Somn. Scip. Believers are not perfectly happy till death When Croesus asked Solon who he thought happy he told him one Tellus a man that was dead a Christian at death shall be compleatly installed into his honour the anointing oyle shall be poured on him and the Crown-royal set upon his head The Thracians in their funerals used musick The Heathens as Theocritus observes had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Funeral banquet because of that felicity which they supposed the parties deceased were entred into The Saints are now heirs of the Kingdom James 2.5 Doth not the heir desire to be crowned Truly there is enough to weane us and make us willing to be gone from hence The Saints eate ashes like bread they are here in a suffering condition Psalm 141.7 Our bones are scattered at the graves mouth as when one cutteth and cleaveth wood upon the earth When a man hewes and cuts a tree the chips flie up and down here and there a chip so here a Saint wounded there a Saint massacred our bones flie like chips up and down for thy sake are we killed all the day long Rom. 8.36 But there is a Kingdom a coming when the body is buried the soul is crowned Who would not be willing to saile in a storm if he were sure to be crowned as soone as he came at shore How is it that the godly look so gastly at the thoughts of death as if they were rather going to their execution than their Coronation though we should be willing to stay here awhile to do service yet we should with Saint Paul desire to be dissolved and be with Christ The day of a believers dissolution is the day of his inauguration SECT 5. Containing a scrutiny and tryal whether we belong to this Kingdom Use 2 BUT how shall we know that this glorions Kingdom shall be setled upon us at death Trial. 1. If God have set up his Kingdom within us Luke 17.21 The Kingdom of God is within you by the Kingdom of God there is meant the Kingdom of Grace in the heart Grace may be compared to a Kingdom it swayes the Scepter it gives out Lawes there is the Law of love Grace beats down the Divels garrisons it brings the heart into a sweet subjection to Christ Now is this Kingdom of Grace set up in thy heart Do'st thou rule over thy sins Canst thou binde those Kings in chaines * Psal 149.8 Art thou a King over thy pride passion unbelief Is the Kingdom of God within you While others aspire after earthly greatnesse and labour for a Kingdom without them do'st thou labour for a Kingdom within thee Certainly if the Kingdom of Grace be in thy heart thou shalt have the Kingdom of glory If Gods Kingdom enter into thee thou shalt enter into his Kingdom But let not that man ever think to reign in glory who lives a slave to his lusts 2. If thou art a believer thou shalt go to this blessed Kingdom James 2.5 Rich in faith heirs of the Kingdom Faith is an heroical act of the soul it makes an holy adventure on God by a promise this is the crowning grace Faith puts us into Christ and our title to the Crown comes in by Christ By Faith we are borne of God and so we become children of the blood-royal By Faith our hearts are purified Acts 15.9 and so we are made fit for a Kingdom rich in faith heirs of the Kingdom Faith paves a Causey to heaven believers die heirs to the Crown 3. He that hath a noble Kingly spirit shall go to the heavenly Kingdom set your affection on things above Col. 3.2 Dost thou live in mundo supra mundum in the world above the world The Eagle doth not catch flies she soars aloft in the aire dost thou superna anhelare pant after glory and immortality Hast thou a brave majestick spirit an heavenly ambition dost thou mind the favour of God the peace of Sion the salvation of thy soul Dost thou abhor that which is sordid and below thee Alexander would not exercise at the Olympick-games Canst thou trample upon all sublunary things Is heaven in thy eye and Christ in thy heart and the world under thy feet He who hath such a Kingly spirit that looks no lower than a Crown he shall dwell on high and have his throne mounted far above all heavens SECT 6. A serious exhortation to Christians Use 3 USE 3. Exhortation And it hath a double aspect it looks Exhort 1. towards the wicked Is there a Kingdom to be had a
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
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
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
Experience worketh hope A Believer can bring in a Catalogue of experiences Psal 119.65 Thou hast dealt well with thy servant So can a Believer say God hath dealt well with him In several cases he hath had experiences of God when his sins and tentations have been strong God hath come in with Auxiliary Forces and his grace hath been sufficient When his heart hath been sinking under fears God hath boyed him up out of quicksands and lifted up his head out of deep waters Psal 3.3 Thou art O Lord my glory and the lifter up of my head When his heart hath been dead in duty the Spirit of God hath been sweetly tuning of his soul and now he makes melody in his heart to the Lord Ephes 5.19 A godly man hath many signal experiences of Gods favour to him and experience breeds hope So that a godly mans hope hath a foundation it is a well-built hope that hope must needs stand strong which stands with one foot upon a promise and with the other foot upon an experience But a wicked mans hope is tela aranea a Spiders Web he hath nothing to ground his hope upon his hope is an imposture a golden dream Isa 29.8 It is as when an hungry man dreameth and behold he eateth but he awaketh and his soul is empty The hope of a sinner is like a dying mans will that hath neither seal set to it or witnesses in the will he promiseth to bequeath such a Mannor and Lordship so many thousand pounds to such a one but the will being without seal and witnesses it is null and void in Law just such is the hope of a wicked man his hope promiseth him great matters that Christ is his and all the priviledges of heaven are his but alas it is a meer delusion of his false heart when things come to be examined he wants both seal and witnesses he wants the seal of the Word to confirm his Title and the witness of the Spirit Plurimi spe periclitantur * Aug. this is a sad thing for a man to go to hell with the hope of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eurip. 2. The Spider spins the web out of her own bowels she fetcheth all from her self The Bee fetcheth all from without the matter of her Comb and Honey the sucks from the flower The Spider fetcheth all from within her self A true Christian like the Bee fetcheth all from without he sucks from the sweet flower of Christs Righteousness Isa 45.24 In the Lord have I righteousness and strength But a wicked man like the Spider fetcheth all his hope from within â—he spins the thread of his hope out of himself his duties and moralities thus his hope is like the Spiders Web. 3. The Spiders Web is but weak the least blast shakes it the least touch breaks it Such is the sinners hope the least terror of Conscience shakes it Job 8.14 whose hope shall be cut off commonly before a wicked mans life is cut off his hope is cut off The godly man hope is a good hope it is solid and scriptural the other is a spiders Web. 4. A true hope is a Persevering hope Heb. 3.6 Whose house are we if we hold fast the confidence of hope firm unto the end True hope doth not faint it is not broken with affliction it is an Adamantine grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hope makes us endure therefore it is compared to an Anchor which holds the ship in a storm and to an Helmet 1 Thes 5.8 The Helmet keeps off the blow of the sword or arrow from entring So hope as an helmet keeps off the stroke from a Christian that it shall not hurt or dismay him In time of publick calamities hope keeps the soul from sinking Joel 3.16 The Lord shall roar out of Sihon the heavens and earth shall shake but the Lord will be the hope of his people Though heaven and earth be ready to come together yet a Believers hope abides Sola spes in miseriis consolatur * Cicero A Believer doth never cast away his Anchor The Jews were prisoners in Babylon yet prisoners of hope Zach. 9.10 Turn to your strong hold ye prisoners of hope When a Christan is on his death-bed and all hope of life is taken away yet his hope in God is not taken away 3. What unspeakable comfort is this to a child of Use 3 God that upon a serious trial finds he hath a well-built hope * Solamen vitae mortalis est spes vitae immortalis Austin when Christ shall appear Consolation â—t will be a glorious appearing to a believer Credula vitam spes fovet A Christian is like a rich heir that hath great Lands in Reversion he hath much in hope Alexander having given away almost all he had in Greece and being asked what he had left for himself answered Hope his meaning was he had hope to conquer more Kingdoms as afterwards he did So if a Christians outward comforts were taken away and one should ask him what he had left he might say The Anchor of hope he hath a confident hope of those eternal Mansions which Jesus Christ is gone to prepare for him John 14.2 When Christ who is his life shall appear then shall he also appear with him in glory Col. 3.4 Oh what comfort is this how may this lighten and sweeten the crosse after the waters of Marah comes the wine of Paradise after a wet Spring a joyful Harvest Use 4 1. Be exhorted to chearfulness Rom. 5.2 We rejoyce in hope of the glory of God Exhort Timorâ— contristatur animum Branch 1 fear begets sorrow hope begets joy Spes non potest esse sine gaudio Divine hope saith Austin cannot be without some mixture of joy hath a Christian hopes of heaven and not rejoyce Prov. 10.28 The hope of the righteous shall be gladness Object Object But may some say It is long before we shall enter upon possession of heaven and hope deferred makes the heart sick Prov. 13.12 Answ Answ It is not long Rev. 22.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly and my reward is with me This glorious reward we hope for is quickly in faiths account faith makes things future present what hope saith shall be faith saith it is already Christs coming is at hand the bright morning Star begins to appear as a Perspective glass makes those things which are a good way off seem near to the eye So faith makes Christ and heaven and the day of recompence seem to be near it gives a kind of possession of them in this life Oh then Christians rejoyce turn your lamentations into Halelujahs it is but a while and you shall be made partakers of those blessed things you hope for think of the certainty of Christs appearing Behold I come and think of the celerity I come quickly 2. Maintain your hopes against all discouragements Branch 2 either of fear or tentation Christians let
spirit paves a Cawsey for blessedness Blessed are the poor in spirit Are you poor in spirit you are blessed persons happy for you that ever you were born If you ask Wherein doth this blessedness appear Read the next words Theirs is the Kingdom of heaven CHAP. V. Shewing that the poor in spirit are enriched with a Kingdom Matth. 5.3 Theirs is the Kingdom of Heaven A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is high preferment for the Saints they shall be advanced to a Kingdom there are some who aspiring after earthly greatnesse talk of a temporal reign here but then Gods Church on earth should not be Militant but Triumphant but sure it is the Saints shall reign in a glorious manner Theirs is the Kingdom of heaven a Kingdom is held the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and top of all worldly felicity and this honour have all the Saints so saith our Saviour Theirs is the Kingdom of heaven All Christs subjects are Kings By the Kingdom of heaven is meant that state of glory which the Saints shall enjoy when they shall reign with God and the Angels for ever sin hell and death being fully subdued For the illustration of this I shall show first wherein the Saints in heaven are like Kings SECT 1 Wherein the Saints glorified may be compared to Kings KIngs have their insignia or regalia their ensignes of Royalty and Majesty 1. Kings have their Crowns so the Saints after death have their Crown-royal Rev. 2.10 Be thou faithful unto death and I will give thee a crown of life Believers are not only pardoned but crowned * Corona insignem habet praeceteris ornamentis dignitatem Bern. the Crown is an ensigne of honour A Crown is not for every one it will not fit every head it is only for Kings and persons of renown to wear Psal 21.3 The Crown which the poor in spirit shall wear in heaven is an honourable Crown God himself installs them into their honour and sets the Crown-royal upon their head And this Crown the Saints shall wear which is divinely orient and illustrious exceeds all other 1. 'T is more pure Other Crowns though they may be made of pure gold yet they are mixed mettal they have their troubles A Crown of gold cannot be made without thornes * Non ita corona circundat caput sicut animam sollicitudo it hath so many vexations belonging to it that it is apt to make the head-ache Which made Cyrus say did men but know what cares he sustained under the Imperial Crown ne humi diadema tollerent he thought they would not stoop to take it up But the Saints Crown is made without crosses it is not mingled with care of keeping or fear of losing What Solomon speaks in another sence I may say of the Crown of glory it addes no sorrow with it Prov. 10.22 This Crown like Davids Harp drives away the evil spirit of sorrow and disquiet there can be no more grief in heaven than there is joy in hell 2. This Crown of glory doth not draw envy to it Davids own son envied him and sought to take his Crown from his head A Princely Crown is oftentimes the mark for envy and ambition to shoot at but the Crown the Saints shall wear is free from envy one Saint shall not envy another because all are crowned and though one Crown may be larger than another yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one shall have as big a Crown as he is able to carry 3. This is a never-fading Crown Corona haec non fit ex rosis aut gemmis * Tertul. c. Other Crowns quickly wear away and tumble into the dust Prov. 27.4 Doth the Crown endure to all generations Henry the sixth was honoured with the Crowns of two Kingdoms France and England the first was lost through the faction of his Nobles the other was twice plucked from his head The Crown hath many heirs and successors The Crown is a withering thing death is a worm that feeds in it but the Crown of glory is immarcessible it fadeth not away 1 Pet. 5.4 'T is not like the Rose that loseth its glosse and vernancy this Crown cannot be made to wither but like the flower we call Semper vivens it keeps alwayes fresh and splendent Eternity is a Jewel of the Saints Crown 2. Kings have their Robes The Robe is a garment wherewith Kings are arayed The King of Israel and the King of Judah sate cloathed in their robes 2 Chron. 18.19 The Robe was of scarlet or velvet lind with Ermyn sometimes of a purple colour whence it was called Purpura sometimes of an azure brightnesse Thus the Saints shall have their Robes Rev. 7.9 I beheld a great multitude which no man could number of all Nations and kindreds clothed in white Robes The Saints Robes signifie their glory and splendor and white Robes that is to denote their sanctity they have no sin to taint or defile their Robes in these Robes they shall shine as the Angels 3. Kings have their Scepters in token of Rule and Greatness King Ahashuerus held out to Esther the golden Scepter Esth 5.2 and the Saints in glory have their Scepter and Palms in their hand Rev. 7. It was a custome of great Conquerors to have Palm-branches in their hand in token of victory So the Saints those Kings have Palms an Emblem of victory and triumph they are Victors over sin and hell Rev. 12.11 They overcame by the blood of the Lamb. 4. Kings have their Thrones When Caesar returned from conquering his enemies there were granted to him four Triumphs in token of honour and there was set for him a Chair of Ivory in the Senate and a Throne in the Theatre Thus the Saints in heaven returning from their victories over sin shall have a Chair of State set them more rich than Ivory or Pearl and a Throne of glory Revel 3.21 This shall be 1. An high Throne 't is seated above all the Kings and Princes of the earth nay 't is far above all heavens Ephes 4. There is 1. the Aery heaven which is that space from the earth usque ad spheram lunae to the sphere of the Moon 2. The Starry heaven the place where are the Stars and those superiores Planetae as the Philosophers call them Planets of the higher elevation as Saturn Jupiter Mars c. 3. The Empyraean heaven which is called the third heaven 2 Cor. 12.2 In this glorious sublime place shall the Throne of the Saints be erected 2. It is a safe Throne Other Thrones are unsafe they stand tottering Psal 73.18 Thou hast set them in slippery places but the Saints Throne is sure Rev. 3.21 He that overcomes shall sit with me upon my Throne The Saints shall fit with Christ he keeps them safe that no hand of violence can pull them from their Throne O ye people of God think of this though now you may be called to the Bar yet shortly you shall
without cutting or forcing Mary Magdalens repentance was voluntary she stood weeping Luke 7. She came to Christ with ointment in her hand with love in her heart with teares in her eyes God is for a freewil-offering he loves not to be put to distrain 2. Gospel-mourning is spiritual that is when we mourn for sinne more than suffering Pharaoh saith Take away the plague he never thought of the plague of his heart A sinner mourns because judgement follows at the heeles of sinne but David cries out my sinne is ever before me Psal 51. God had threatned that the sword should ride in circuit in his family but David doth not say the sword is ever before me but my sinne is ever before me The offence against God troubled him he grieved more for the treason than the bloody axe thus the Penitent Prodigal Luke 15.21 I have sinned against heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before thee he doth not say I am almost starved among the husks but I have offended my father In particular our mourning for sinne if it be spiritual must be under this threefold notion 1. We must mourn for sinne as it is an act of hostility and enmity Sinne doth not only make us unlike God but contrary to God Levit. 26.40 and that they have walked contrary unto me Sinne doth affront and resist the Holy Ghost Acts 7.51 Sinne is contrary to Gods nature God is holy sinne is an impure thing sin is contrary to his will if God be of one minde sinne is of another sinne doth all it can to spight God The Hebrew word for sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rebellion a sinner doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now when we mourn for sinne as it is a walking Antipodes to heaven this is a Gospel-mourning nature will not bear contraries 2. We must mourn for sin as it is a piece of the highest ingratitude it is a kicking against the breasts of mercy God sends his Sonne to redeeme us his Spirit to comfort us we sinne against the blood of Christ the grace of the Spirit and shall we not mourn We complaine of the unkindnesse of others and shall we not lay to heart our own unkindnesse against God Caesar took it unkindly that his son Brutus should stab him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my son may not the Lord say to us these wounds I have received in the house of my friends * Zach. 13.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theocr. Israel took their jewels and ear-rings and made a golden Calfe of them the sinner takes the jewels of Gods mercies and makes use of them to sin ingratitude dies a sin in grain hence they are called crimson sinnes Isa 1.18 sinnes against Gospel-love are worse in some sence than the sinnes of the Divels for they never had an offer of Grace tendred to them Diabolus peccavit in innocentia constitutus ego vero restitutus ille perstitit in malitia Deo reprobante ego vero Deo revocante ille obduratur ad punientem ego vero ad blandientem sic uterque contra Deum ille contra non requirentem se ego vero contra morientem pro me ecce cujus imaginem horrebam in multis aspicio me horribiliorem Anselm de Casu Diab Now when we mourn for sin as it hath its accent of ingratitude upon it this is an Evangelical mourning 3. We must mourn for sinne as it is a Privation it keeps good things from us it hinders our communion with God Mary wept for Christs absence John 20.13 they have taken away my Lord. So our sinnes have taken away our Lord they have deprived us of his sweet presence Will not he grieve who hath lost a rich jewel When we mourn for sinne under this notion as it makes the Sun of righteousnesse withdraw from our Horizon when we mourn not so much that peace is gone and trading is gone but God is gone Cant. 5.6 My beloved had withdrawn himself this is an holy mourning the mourning for the losse of Gods favour is the best way to regaine his favour If thou hast lost a friend all thy weeping will not fetch him again but if thou hast lost Gods presence thy mourning will bring thy God again 3. Gospel-mourning cogit ad Deum it sends the soul to God When the Prodigal sonne repented he went to his father Luke 15.18 I will arise and go unto my father Jacob wept and prayed Hos 12.3 The people of Israel wept and offered sacrifice Judg. 2.5 Gospel-mourning puts a man upon duty the reason is because in true sorrow there is a mixture of hope and hope puts the soul upon the use or means That mourning which like the flaming sword keeps the soul from approaching to God and beats it off from duty is a sinful mourning 't is a sorrow hatch'd in hell such was Sauls grief which drove him to the Witch of Endor 1 Sam. 28.7 Evangelical Mourning is a spur to prayer the childe who weeps for offending his father goes into his presence and will not leave till his father be reconciled to him Absalom could not be quiet till he had seen the Kings face 2 Sam. 14.32 33. 4. Gospel-Mourning is for sin in particular Dolosus versatur in generalibus It is with a true penitent as it is with a wounded man he comes to the Chyrurgion and shews him all his wounds here I was cut with the Sword here I was shot with a Bullet So a true penitent bewails all his particular sins Judg. 10.10 We have served Baalim they mourned for their Idolatry And David layes his finger upon the sore and points to that very sin that troubled him Psal 51.4 I have done this evil he means his blood-guiltiness a wicked man will say he is a sinner but a child of God saith I have done this evil Peter wept for that particular sin of denying Christ Clemens Alexandrinus saith he never heard a Cock crow but he fell a weeping there must be a particular Repentance before we have a general pardon 5. Gospel-tears must drop from the eye of faith Mark 9.24 The father of the childe cryed out with tears Lord I believe our disease must make us mourn but when we look up to our Physitian who hath made a playster of his own blood we must not mourn without hope believing tears are precious when the clouds of sorrow have overcast the soul some Sun-shine of faith must break forth the soul will be swallowed up of sorrow it will be drowned in tears if faith be not the bladder to keep it up from sinking though our tears drop to the earth our faith must reach heaven after the greatest rain faith must appear as the Rainbow in the cloud the tears of faith are botled as precious wine Psal 56.8 6. Gospel-Mourning is joyned with self-loathing the sinner doth admire himself the penitent doth loath himself Ezek. 20.42 Ye shall loath your selves in your own sight for all your
of Davids life-guard would have beheaded Shimei No saith King David Let him alone and let him curse 2 Sam. 16.11 And when Saul had wronged and abused David and it was in his power to have taken Saul napping and have killed him 1 Sam. 26.7 12. yet he would not touch Saul but called God to be Umpire Ver. 23. Here was a mirror of meekness 3. The examples of Heathens though their meekness could not properly be called grace because it grew not upon the right stock of faith yet it was beautiful in its kind Pericles when one did revile him and followed him home to his gate at night rayling upon him he answered not a word but commanded one of his servants to light a Torch and bring the Raylor home to his own house Frederick Duke of Saxony when he was angry would shut up himself in his Closet and let none come near him till he had mastered his passion Plutarch reports of the Pythagoreans if they had chanced to fall out in the day they would embrace and be friends ere Sun-set Cicero in one of his Orations reports of Pompey the great he was a man of a meek disposition he admitted all to come to him so freely and heard the complaints of them that were wronged so mildly that he excelled all the Princes before him he was of that sweet temper that it was hard to say whether his enemies did more fear his valour or his subjects love his meekness Julius Caesar not only forgave Brutus and Cassius his enemies but advanced them he thought himself most honoured by acts of clemency and meekness Did the spring-head of nature rise so high and shall not grace rise higher shall we debase faith below reason let us write after these fair Copies 2. Meekness is a great Ornament to a Christian 1 Pet. Motive 2 3.4 The ornament of a meek spirit How amiable is a Saint in Gods eye when adorned with this jewel what the Psalmist saith of praise * Psal 33.1 the same may I say of meekness it is comely for the righteous no garment more becoming a Christian than meekness therefore we are bid to put on this garment Col. 3.12 Put on therefore as the Elect of God meekness A meek spirit credits Religion silenceth malice it is the varnish that puts a lustre upon holiness and sets off the Gospel with a better gloss 3. This is the way to be like God God is meek towards Motive 3 them that provoke him * Cum crebris exacerbatur offensis iram suam temperat Cypr. how many black mouths are opened daily against the Majesty of heaven how do men tear his Name vex his Spirit crucifie his Son afresh they walk up and down the earth as so many Divels covered with flesh yet the Lord is meek not willing that any should perish 2 Pet. 3. How easily could God crush sinners and kick them into hell but he moderates his anger though he be full of Majesty yet full of meekness in him is mixed Princely greatness and Fatherly mildness as he hath his Scepter of Royalty so his Throne of grace Oh how should this make us fall in love with meekness hereby we bear a kind of likeness to God it is not profession makes us like God but imitation where meekness is wanting we are not like men where it is we are like God 4. Meekness argues a noble and excellent spirit a Motive 4 meek man is a valorous man he gets a victory over himself * Immensae virtutis est non sentire te esse percussum Passion ariseth from imbecillity and weakness therefore we may observe old men and children are more cholerick than others strength of passion argues weakness of judgement but the meek man who is able to conquer his fury is the most puissant and victorious Prov. 16.32 He that is slow to anger is better than the mighty and he that ruleth his spirit then he that taketh a City To yield to ones passion is easie 't is swimming along with the Tyde of corrupt nature but to turn head against nature to resist passion to overcome evil with good this is like a Christian this is that spiritual Chivalry and Fortitude of mind as deserves the Trophies of victory and the garland of praise Motive 5 5. Meekness is the best way to conquer and melt the heart of an enemy When Saul lay at Davids mercy and he only cut off the skirt of his Robe how was Sauls heart affected with Davids meekness 1 Sam. 24.16 17. Is this thy voyce my son David and Saul lift up his voice and wept and he said to David Thou art more righteous than I for thou hast rewarded me good forasmuch as when the Lord had delivered me into thy hand thou killedst me not wherefore the Lord reward thee good c. This heaping of coals melts and thaws the heart of others it is the greatest victory to overcome an enemy without striking a blow the fire will go where the wedge cannot mildness prevails more than fierceness passion makes an enemy of a friend meekness makes a friend of an enemy the meek Christian shall have letters testimonial even from his Adversary It is reported of Philip King of Macedon that when it was told him Nicanor did openly rail against his Majesty the King instead of putting him to death as his Council advised sent Nicanor a rich Present which did so overcome the mans heart that he went up and down to recant what he had said against the King and did highly extoll the Kings clemency Roughness hardens mens hearts meekness causeth them to relent 2 Kings 6.22 When the King of Israel feasted the Captives he had taken in War they were more conquered by his meekness than by his sword 2 Kings 6.23 The bands of Syria came no more into the Land of Israel 6. Consider the great promise in the Text The meek Motive 6 shall inherit the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Argument perhaps will prevail with those who desire to have earthly possessions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Some may object If I forbear and forgive I shall lose my right at last and be turned out of all No God hath here entred into Bond the meek shall inherit the Earth The unmeek man is in a sad condition there is no place remains for him but hell for he hath no promise made to him either of Earth or Heaven 't is the meek shall inherit the earth Object How do the meek inherit the Earth when they are strangers in the earth Hebr. 11.37 Answ The meek are said to inherit the Earth not that the Earth is their chief inheritance or that they have always the greatest share here but 1. They are the inheriters of the Earth because though they have not always the greatest part of the Earth yet they have the best right to it The word inherit saith Ambrose notes the Saints title to the Earth * Fruuntur
Divel let me tell you God hath charg'd every man not to meddle or have any league of friendship with you Prov. 22.24 Make no friendship with an angry man and with a furious man thou shalt not go What a monster is he among men that every one is warned to beware of and not come near as one who is unfit for humane society make no league saith God with THAT MAN if thou takest him into thy society thou takest a Snake into thy bosome with a furious man thou shalt not go Wilt thou walk with the Divel the furious man is possessed with a wrathful Divel Oh that all this might help to meeken and sweeten Christians spirits Object But it is my nature to be passionate Answ 1. This is sinful arguing it is secretly to lay our sin upon God we learned this from Adam Gen. 3.12 The woman whom thou gavest to be with me she gave me of the tree and I did eate rather than Adam would confesse his sin he would father it upon God the woman thou gavest me as if he had said it thou hadst not given this woman to me I had not eat So saith one it is my nature this is the froward peevish nature God hath given me oh no thou chargest God falsly God gave thee no such nature he made man upright Eccles 7.25 God made thee straight thou madest thy self crooked all thy affections at first thy joy love anger were set in order as the Stars in their right orb but thou didst misplace them and make them move Excentrick at first the affections like several Musick-instruments well-tuned did make a sweet consort but sin was the jarring string that brought all out of tune vain man plead not 't is thy nature to be angry thank thy self for it natures spring was pure till sin poysoned the spring Answ 2. Is it thy nature to be fierce and angry this is so far from being an excuse that it makes it so much the worse it is the nature of a Toad to poyson that makes it the more hateful if a man were indited for stealing and he should say to the Judge Spare me it is my nature to steal were this any excuse the Judge would say Thou deservest the rather to dye Sinner get a new nature flesh and blood cannot enter into the Kingdom of God SECT 3. How to attain this grace of meekness Quest HOW shall I do to be possessed of this excellent grace of meekness Answ 1. Often look upon the meekness of Christ the Scholar that would write well hath his eye often upon the Copy 2. Pray earnestly that God will meeken thy spirit God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of all grace 1 Pet. 5.10 He hath all the graces in his gift Sue to him for this grace of meekness if one were Patron of all the Livings in the Land men would sue to him for a Living God is Patron of all the graces let us sue to him mercy comes in at the door of prayer Ezek. 36.26 37. I will yet for this be enquired of by the house of Israel to do it for them Meekness is the commodity we want let us send prayer as our Factor over to heaven to procure it for us and pray in faith when faith sets prayer on work prayer sets God on work all divine blessings come streaming to us through this golden channel of prayer MATTH 5.6 Blessed are they which do hunger and thirst after Righteousness CHAP. XIII Describing the Nature of spiritual hunger WE are now come to the fourth step of blessedness Blessed are they that hunger The words fall into two parts 1. A Duty implied 2. A Promise annexed 1. A Duty implied Blessed are they that hunger 1. The Duty implied Spiritual hunger is a blessed hunger Doctr. Quest 1. What is meant by hunger Answ Hunger is put for desire Isa 26.9 Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most sutable and proportionable to it self Quest 2. Whence is this hunger Answ Hunger is from a sense of want he who spiritually hungers hath a real sense of his own indigence he wants righteousness Quest 3. What is meant by righteousness Answ There is a two-fold righteousness 1. Of Imputation 2. Of Implantation 1. Justitia imputativa 1. A righteousness of Imputation viz. Christs righteousness Jer. 23.6 He shall be called the Lord our righteousness This is as truly ours to justifie as it is Christs to bestow by vertue of this righteousness God looks upon us as if we had never sinned Num. 23.21 this is a perfect righteousness Col. 2.10 Ye are compleat in him this doth not only cover but adorn he who hath this righteousness is equal to the most illustrious Saints the weakest believer is justified as much as the strongest this is a Christians triumph when he is defiled in himself he is undefiled in his head in this blessed righteousness we shine brighter than the Angels this righteousness is worth hungring after 2 Justitia implantativa 2. A righteousness of Implantation that is inherent righteousness viz. the graces of the Spirit holiness of heart and life which Cajetan calls universal righteousness this a pious soul hungers after This is a blessed hunger bodily hunger cannot make a man so miserable as spiritual hunger makes him blessed this evidenceth life a dead man cannot hunger hunger proceeds from life the first thing the child doth when it is born is to hunger after the breast spiritual hunger follows upon the new birth 1 Pet. 2.2 Saint Bernard in one of his Soliloquies comforts himself with this that sure he had the truth of grace in him because he had in his heart a strong desire after God * Certus sum per gratiam defiderium â—ui habere me in toto corde Bern. Solil 't is happy when though we have not what we should we desire what we have not the appetite is as well from God as the food SECT I. The Inferences drawn from the Proposition 1. SEE here at what a low price God sets heavenly Use 1 things it is but hungring and thirsting Inform. Isa 55.1 Ho every one that thirsteth come ye to the waters buy Branch 1 without money We are not bid to bring any merits as the Papists would do nor to bring a sum of money to purchase righteousness Rich men would be loth to do that all that is required is to bring an appetite Christ hath fulfilled all righteousness we are only to hunger and thirst after righteousness this is equal and reasonable God requires not Rivers of oyle but sighs and tears the invitation of the Gospel is free if a friend invite Ghuests to his Table he doth not expect they should bring money to pay for their Dinner only come with an appetite so saith God T is not pennance pilgrimage self-righteousness I require only bring a stomack hunger and thirst after righteousness God
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
be said worse Thou to whom the Lord hath given an estate thy cup runs over but hast a miserly heart and wilt not part with any thing for good uses 't is death to thee to relieve them that are dying know that thou art in the highest degree ungrateful thou art not fit for humane society The Scripture hath put these two together unthankful without natural affection 2 Tim. 3.2 3. God may repent that ever he gave such men estates and may say as Hos 2.9 Therefore will I return and take away my corn and my wine in the season thereof and will recover my wooll and my flax 2. The unmerciful man wants love to Christ all men would be thought to love Christ and would be very angry with them that should question their love but do they love Christ who let the members of Christ starve No these love their money more than Christ and come under that fearful Anathema 1 Cor. 16.22 Arg. 9 9. Lastly I shall use but one argument more to perswade to works of mercy and that is the reward which follows Alms-deeds giving of Alms is a glorious work and let me assure you it is no unfruitful work * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Whatsoever is disbursed to the poor is given to Christ Mat. 25.40 Inasmuch as you have done it to one of the least of these my brethren ye have done it unto me The poor mans hand is Christs Treasury * Manus pauperis est Christi gazophylacium Chrysolog and there is nothing lost that is put there Quicquid in terra jacenti porrigitis sedenti in caelo datis The text saith the merciful shall obtain mercy in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be bemercified What is it we need most is it not mercy pardoning and saving mercy What is it we desire most on our death-bed is it not mercy Thou that shewest mercy shalt find mercy thou that pourest in the oyle of compassion to others God will pour in the golden oyle of salvation into thee Matth. 7.2 The Shunamite woman shewed mercy to the Prophet and she received kindnesse from him another way 2 Kings 4. She welcommed him to her house and he restored her dead child to life they that sow mercy shall reap in kind they shall obtain mercy such is the sweetnesse and mercifulnesse of Gods nature that he will not suffer any man to be a loser No kindnesse shewed to him shall be unregarded or unrewarded God will be in no mans debt for a cup of cold water he shall have a draught of Christs warme blood to refresh his soul Heb. 6.10 For God is not unrighteous to forget your work and labour of love which you have shewed toward his name in that you have ministred to the Saints c. Gods mercy is a tender mercy a pure mercy a rich mercy mercy shall follow and overtake the merciful man he shall be rewarded 1. In this life 2. In the life to come 1. The merciful man shall be rewarded in this life he shall be blessed 1. In his Person Psal 41.1 Blessed is he that considers the poor Let him go whether he will a blessing goes along with him he is in favour with God God casts a smiling aspect upon him 2. Blessed in his name Psal 112.6 He shall be had in everlasting remembrance When the Niggards name shall rot the name of a merciful man shall be embalmed with honour and give forth its scent as the wine of Lebanon 3. Blessed in his Estate Omni rerum copia affluet Prov. 11.25 The liberal soul shall be made fat He shall have the fat of the Earth and the dew of Heaven He shall not only have the Venison but the blessing 4. Blessed in his Posterity Psal 37.26 He is ever merciful and lendeth his seed is blessed He shall not only leave an Estate behind but a blessing behind to his children and God will see that the entail of that blessing shall not be cut off 5. Blessed in his Negotiations Deutr. 15.10 For this thing the Lord thy God shall bless thee in all thy works and in all that thou puttest thine hand unto The merciful man shall be blessed in his building planting journying whatever he is about a blessing shall empty it self upon him Quicquid calcaverit rosa fiet He shall be a prosperous man the honey-comb of a blessing shall be still dropping upon him 6. Blessed with long life Psal 41.2 The Lord will preserve him and keep him alive * Restituet eum Deus qui aâ—ea morti vicinus fuit longiore vita donabit Mollerus He hath helped to keep others alive and God will keep him alive Is there any thing then lost by mercifulness it spins out the silver thread of life many are taken away the sooner for their unmercifulness because their hearts are streightned their lives are shortned 2. The merciful man shall be rewarded in the life to come Arist Rhet. Aristotle joyns these two together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberality and utility God will reward the merciful man hereafter though not for his works yet according to his works Revel 20.12 I saw the dead small and great stand before God and the Books were opened and the dead were judged out of those things which were written in the books according to their works As God hath a bottle to put our tears in so he hath a book to write our alms in as God will put a vail over his peoples sins so he will in free-grace set a Crown upon their works The way to lay up is to lay out other parts of our Estate is left behind * Eccl. 2.18 19. but that which is given to Christs poor is hoarded up in heaven that is a blessed kind of giving which though it makes the purse lighter it makes the Crown heavier You that are mercifully inclined remember whatever alms you distribute 1. You shall have good security Eccles 11.1 Luk. 6.38 Prov. 19.17 He that gives to the poor lends to the Lord and that which he hath given will he pay him again There is Gods Counter-band to save you harmless which is better security than any PUBLICK FAITH yet here is our Unbelief and Atheism We will not take Gods bond we commonly put our deeds of mercy among our desperate debts 2. You shall be paid with over-plus for a wedge of gold which you have parted with you shall have a weight of glory for a cup of cold water you shall have Rivers of pleasure which run at Gods right hand for evermore The interest comes to infinitely more than the principal Pliny writes of a Country in Affrica where the people for every bushel of seed they sowe receive an hundred and fifty fold increase For every penny you drop into Christs Treasury you shall receive above a thousand fold encrease your after-crop of glory will be so great that though you
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
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
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
inheritance The making one an heir implies a relation to an inheritance A man doth not adopt another to a title but an Estate so God in adopting us for his children gives us a glorious inheritance Col. 1.12 The inheritance of the Saints in light 1. 'T is pleasant 't is an inheritance in light 2. 'T is safe God keeps the inheritance for his children 1 Pet. 1.4 and keeps them for the inheritance 1 Pet. 1.5 so that they cannot be hindered from taking possession 3. There is no disinheriting for the Saints are Coheirs with Christ Rom. 8.15 Nay they are members of Christ Col. 1.18 The members cannot be disinherited but the head must 4. The heirs never dye eternity is a jewel of their Crown Revel 22.5 They shall reign for ever and ever Before I pass to the next here a question may arise How Gods Adopting and mans Adopting differ 1. Man adopts to supply a defect because he hath no children of his own but God doth not adopt upon this account he had a Son of his own the Lord Jesus he was his natural Son and the Son of his love testified by a voyce from heaven Matth. 3. ult This is my beloved Son Never was there any Son so like the Father he was his exact Effigies Hebr. 1.3 The express image of his person he was such a Son as was more worth than all the Angels in heaven Hebr. 1.4 Being made so much better than the Angels so that God adopts not out of necessity but pity 2. When a man adopts he adopts but one heir but God adopts many Hebr. 2.10 In bringing many sons to glory Oh may a poor trembling Christian say Why should I ever look for this priviledge to be a childe of God! 't is true if God did do as a man if he did only adopt one son then thou mightest despair but he adopts millions he brings many sons to glory indeed this may be the reason why a man adopts but one because he hath not Estate enough for more if he should adopt many his Land would not hold out but God hath Land enough to give to all his children John 14.2 In my Fathers house are many Mansions 3. Man when he adopts doth it with ease 't is but sealing a Deed and the thing is done but when God adopts it puts him to a far greater expence it sets his wisdom on work to find out a way to adopt us it was no easie thing to reconcile hell and heaven to make the children of wrath the children of the promise and when God in his infinite wisdom had found out a way it was no easie way it cost God the death of his natural Son to make us his adopted sons When God was about to constitute us sons and heirs he could not seal the Deed but by the blood of his own Son it did not cost God so much to make us creatures as to make us sons To make us creatures cost but the speaking of a word to make us sons cost the effusion of blood 4. Man when he adopts doth but settle earthly priviledges upon his heir but God settles heavenly priviledges Justification Glorification Men do but entail their Land upon the persons they adopt God doth more he not only entails his Land upon his children but he entails Himself upon them Hebr. 8.10 I will be their God not only heaven is their portion but God is their portion 2. Gods filiating or making of children is by the infusion of grace When God makes any his children he stamps his Image upon them this is more than any man living can do he may adopt another but he cannot alter his disposition if he be of a morose rugged nature he cannot alter it but God in making of children doth disponere ad filiationem he doth prepare and sanctifie them for this priviledge he changeth their disposition he files off the ruggedness of their nature he makes them not only sons but Saints they are of another spirit Numb 14.24 They become meek and humble they are partakers of the divine nature 2 Pet. 1.4 SECT 3. Shewing how we come to be Gods children 3. THE third thing is How we come to be the children of God Answ There is a double cause of our filiation or childship 1. The Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impulsive cause is Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his free-grace We were Rebels and Traytors and what could move God to make sinners sons but free-grace Ephes 1.5 Having predestinated us unto the Adoption of children according to the good pleasure of his will Free-grace gave the casting voyce Adoption is a mercy spun out of the bowels of free-grace it were much for God to take a clod of earth and make it a Star but it is more for God to take a piece of clay and sin and instate it into the glorious priviledge of son-ship How will the Saints read over the Lectures of free-grace in heaven 2. The Organical or Instrumental cause of our son-ship is faith Baptism doth not make us children that is indeed a badge and livery and gives us right to many external priviledges but the thing which makes God take cognizance of us for children is faith Gal. 3.26 Ye are all the children of God by faith in Christ Jesus Before faith be wrought we have nothing to do with God we are as the Apostle speaks in another sense bastards and not sons Hebr. 12.7 An unbeliever may call God his Judge but not his Father Wicked men may draw near to God in Ordinances and hope that God will be their Father but while they are unbelievers they are bastards and God will not Father them but will lay them at the Divels door Ye are the children of God by faith faith doth legitimate us it confers upon us the title of son-ship and gives us right to inherit How then should we labour for faith without faith we are creatures not children without faith we are spiritually illegitimate this word illegitimate is 1. A term of infamy such as are illegitimate are looked upon with disgrace we call them base-born Thou who dost ruffle it in thy silks and velvets but art in the state of nature thou art illegitimate God looks upon thee with an eye of scorn and contempt thou art a vile person a son of the earth of the seed of the serpent the Divel can shew as good a Coat of Armes as thou 2. This word illegitimate imports infelicity and misery Persons illegitimate cannot inherit legally the Land goes only to such as are lawful heirs till we are the children of God we have no right to heaven and there is no way to be children but by faith Ye are the children of God by faith Here two things are to be discussed 1. What faith is 2. Why faith makes us children 1. What faith is If faith doth instate us into son-ship it concerns us to know what faith is There is a two-fold faith 1. A more
above others He who is born of God honoureth them that fear the Lord Psal 15.4 The Saints are the dearly beloved of Gods soul Jerem. 12.7 They are his jewels Mal. 3.17 They are of the true blood-royal and he who is divinely adopted sets an higher estimate upon these than upon others 2. We shew our love to the children of God by prizing their company above others Children love to associate and be together the communion of Saints is precious Christs Doves will flock together in company pares cum paribus c. Psal 119.63 I am a companion of all them that fear thee though a childe of God is courteous to all * 1 Pet. 3.8 We read that Abraham bowed himself to the children of Heth Gen. 23.7 A childe of God hath a love of civility to all but a love of complacency only to such as are fellow-heirs with him of the same inheritance By this persons may try their Adoption it appears plainly that they are not the children of God who hate those that are born of God they soile and black the silver wings of Christs Doves by their aspersive reproaches they cannot endure the society of the Saints As Vultures hate sweet smells and are killed with them so the wicked love not to come near the godly they cannot abide the precious perfume of their graces they hate these sweet smells it is a sign they are of the Serpents brood who hate the seed of the woman 7. The seventh sign of Gods children is to delight to be much in Gods presence Children love to be in the presence of their father where the King is there is the Court where the presence of God is there is Heaven God is in a special manner present in his Ordinances they are the Ark of his presence Now if we are children we love to be much in holy duties in the use of Ordinances we draw near to God we come into our Fathers presence in prayer we have secret conference with God the soul while it is praying is as it were parlying with God In the Word we hear God speaking from heaven to us and how doth every childe of God delight to hear his Fathers voyce In the Sacrament God kisseth his children with the kisses of his lips he gives them a smile of his face and a privy-seal of his love oh it is good to draw near to God Psal 73.28 It is sweet being in his presence every true child of God saith a day in thy Courts is better than a thousand Psal 84.10 Slighters of Ordinances are none of Gods children because they care not to be in his presence they love the Tavern better than the Temple Cain went out from the presence of the Lord Gen. 4.16 not that he could go out of Gods sight Psal 139.7 but the meaning is Cain went from the Church of God where the Lord gave visible signs of his presence to his people 8. The eighth sign is compliance with the will of our heavenly Father A child-like heart answers to Gods call as the eccho answers to the voyce it is like the flower that opens and shuts with the Sun so it opens to God and shuts to Tentation this is the Motto of a new-born Saint Speak Lord thy servant hears 1 Sam. 3.9 When God bids his children pray in their Closets mortifie sin suffer for his Name they are ambitious to obey they will lay down their lives at their Fathers call Hypocrites court God and speak him fair but refuse to go on his errand they are not children but rebels 9. The last sign is He who is a childe of God will labour to make others the children of God the holy seed of grace propagates Gal. 4.19 Philâ—m 10. He who is of the seed-Royal will be ambitiously desirous to bring others into the Kindred Art thou divinely adopted thou wilt studiously endeavour to make thy childe a childe of the most High There are two Reasons why a godly parent will endeavour to bring his childe into the heavenly Kindred 1. Out of conscience A good parent sees the injury he hath done his childe he hath conveyed the plague of sin to him and in conscience he will endeavour to make some recompence In the old Law he that had smitten and wounded another was bound to see him healed and pay for his cure Parents have given their children a wound in their souls and therefore must do what in them lies by admonition prayers tears to see the wound healed 2. Out of a flaming zeal to the honour of God He who hath tasted Gods love in Adoption looks upon himself as engaged to bring God all the glory he can if he hath a childe or acquaintance that are strangers to God he would gladly promote the work of grace in their hearts it is a glory to Christ when multitudes are born to him How far are they from being Gods children who have no care to bring others into the Family of God! Too blame are those Masters who mind more their servants work than their souls too blame are those parents who are regardless of their children they do not drop in principles of knowledge into them but suffer them to have their head they will let them lye and swear but not ask blessing read Play-books but not Scripture Object 1 Object 1. But say some to chatechise and teach our children is to take Gods name in vain Answ 1. Is the fulfilling Gods command taking Answ 1 his name in vain Deut. 6.6 7. These words which I command thee this day thou shalt teach them diligently to thy children Prov. 22.6 Train up a childe in the way he should go and when he is old he will not depart from it Ephes 6.4 Ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. This three-fold cord of Scripture is not easily broken 2. The Saints of old were continually grafting principles Answ 2 of holy knowledge in their children Gen. 18.19 I know that Abraham will command his children and they shall keep the way of the Lord. 1 Chron. 28.9 And thou Solomon my son know thou the God of thy Father and serve him with a perfect heart Sure Abraham and David did not take Gods name in vain What need is there of instilling holy instructions to over-top the poysonful weeds of sin that grow as Husbandmen when they have planted young Trees they set stayes to them * Ut Agricolae stiâ—pibus pedimenta apponunt to keep them from bending Children are young Plants the heavenly precepts of their parents are like stayes set about them to keep them from bending to errour and and profaness when can there be a fitter season to disseminate and infuse knowledge into children than in their minority Now is a time to give them the breast and let them suck in the sincere milk of the Word 1 Pet. 2.2 2. But it is to no purpose to teach our children the
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
12.9 My grace is sufficient for thee Deutr. 33.27 Underneath are the everlasting arms if Christ put the yoke of persecution over us he will put his armes under us the Lord Jesus will not only crown us when we conquer but he will enable us to conquer when the Dragon fights against the godly Christ is that Michael which stands up for them and helps them to over-come Dan. 12.1 9. He that refuseth to suffer persecution shall never be free from suffering 1. Internal sufferings he that will not suffer for conscience shall suffer in conscience thus Francis Spira after he had for fear abjur'd that doctrine which once he professed was in great terrour of minde and became a very Anatomy he professed he felt the very pains of the damned in his soul he who was afraid of the stake was set upon the wrack of conscience 2. External sufferings Pendleton who refused to suffer for Christ not long after his house was on fire and he was burned in it he who would not burn for Christ was afterwards made to burn for his sins 3. Eternal sufferings Jude 7. Suffering the vengeance of eternal fire 10. These present sufferings cannot hinder a man from being blessed Blessed are they that are persecuted c. We think beati divites blessed are they that are rich nay but blessed are they that are persecuted Jam. 1.12 Blessed is the man that endures temptation 1 Pet. 3.14 If ye suffer for righteousness sake happy are ye That persecution cannot hinder us from being blessed I shall prove by four demonstrations 1. They are blessed who have God for their God Psal 144.15 Happy is that people whose God is the Lord but persecution cannot hinder us from having God for our God Dan. 3.17 Our God is able to deliver us though persecuted yet they could say Our God therefore persecution cannot hinder us from being blessed 2. They are blessed whom God loves but persecution cannot hinder the love of God Rom. 8.35 Who shall separate us from the love of Christ shall persecution The Goldsmith loves his gold as well when it is in the fire as when it is in his bag God loves his children as well in adversity as in prosperity Rev. 3.19 As many as I love I rebuke God visits his children in prison Acts 23.11 Be of good chear Paul God sweetens their sufferings 2 Cor. 1.5 As the sufferings of Christ abound in us so our consolation also aboundeth As the mother having given her childe a bitter pill gives it afterwards a lump of sugar persecution is a bitter pill but God gives the comforts of his Spirit to sweeten it if persecution cannot hinder Gods love then it cannot hinder us from being blessed 3. They are blessed for whom Christ prays but such as are persecuted have Christ praying for them John 17.12 Keep through thy own Name those whom thou hast given me which prayer though made for all believers yet especially for his Apostles which he fore-told should be Martyrs John 16.2 Now if persecution cannot hinder Christs prayer for us then it cannot impede or obstruct our blessedness 4. They are blessed that have sin purged out but persecution purgeth out sin Isa 27.9 Hebr. 12.11 Persecution is a corrosive to eat out the proud flesh it is a Fan to winnow us a fire to refine us persecution is the physick God applies to his children to carry away their ill humours that surely which purgeth out sin cannot hinder blessedness 10. The great suffering consideration is the glorious reward which follows sufferings their's is the Kingdom of heaven the hope of reward saith Saint Basil is very powerful and moving Moses had an eye at the recompence of reward Hebr. 11.26 yea Christ himself Hebr. 12.2 Many have done great things for hope of a temporal reward Camillus when his Countrey was oppressed by the Galls ventured his life for his Countrey to purchase fame and honour if men will hazard their lives for a little temporal honour what should we do for the reward of glory A Merchant saith Chrysostom doth not mind a few storms at Sea but he thinks of the emolument and gain when the ship comes fraught home so a Christian should not be over-solicitous about his present sufferings but think of the rich reward when he shall arrive at the heavenly Port. Great is your reward in heaven †Ver. 12. The Cross is a golden Ladder * Noli attendere quá iturus sis sed quo venturus Aug. by which we climb up to heaven a Christian may lose his life but not his reward he may lose his head but not his crown if he that gives a cup of cold water shall not lose his reward then much less he that gives a draught of warm blood the reward of glory may sweeten all the waters of Marah it should be a spur to Martyrdom Caution Not that we can merit this reward by our sufferings Rev. 2.10 I will give thee a Crown of life The reward is the Legacy which free-grace bequeaths Alas what proportion is there between a drop of blood and a weight of glory Christ himself as he was man only setting aside his Godhead did not merit by his sufferings For 1. Christ as he was man only was a creature now a creature cannot merit from the Creator 2. Christs sufferings as he was man only were finite therefore could not merit infinite glory indeed as he was God his sufferings were meritorious but consider him purely as man they were not This I urge against the Papists if Christs sufferings as he was man only though as man he was above the Angels could not merit then what man upon Earth what Prophet or Martyr is able to merit any thing by his sufferings But though we have no reward ex merito by merit we shall have it ex gratiâ by grace so it is in the Text Great is your reward in heaven The thoughts of this reward should animate Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Look upon the Crown and faint if you can the reward is as far above your thoughts as it is beyond your deserts a man that is to wade through a deep water fixeth his eyes upon the firm Land before him while Christians are wading through the deep waters of persecution they should fix the eyes of their faith on the Land of promise great is your reward in heaven They that bear the Cross patiently shall wear the Crown triumphantly Christs suffering Saints shall have greater degrees in glory Matth. 19.28 God hath his highest seats yea his Thrones for his Martyrs it is true he that hath the least degree of glory a door-keeper in heaven will have enough but as Joseph gave to Benjamin a double mess above the rest of his brethren so God will give to his sufferers a double portion of glory some orbs in heaven are higher some stars brighter Gods Martyrs shall shine brighter in the heavenly Horizon Oh often look upon
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
your Estates above your Relations that man doth not deserve Christ at all who doth not prize Christ above all Jesus Christ is an incomprehensible blessing whatever God can require for satisfaction or we can desire for salvation is to be found in Christ oh then let him be the highest in our esteem no writing shall please me saith Saint Bernard if I do not read the Name of Christ there The Name of Christ is the only musick to a Christians ear and the blood of Christ is the only cordial to a Christians heart 2. If Jesus Christ be all then make sure of Christ Branch 2 never leave trading in Ordinances till you have gotten this pearle of price in Christ there is the accumulation of all good things oh then let not your souls be quiet till this bundle of myrrhe lie between your breasts Cant. 1.13 In other things we strive for a propriety This house is mine these jewels are mine and why not this Christ is mine There are only two words which will satisfie the soul Deity and Propriety Quid est Deus si non est meus saith Austin What was it the better for the old world they had an Ark as long as they did not get into the Ark And that I may perswade all to get Christ let me shew you what an enriching blessing Christ is 1. Christ is bonum transcendens a supreme good put what you will in the ballance with Christ he doth infinitely out-weigh Is life sweet Christ is better he is the life of the soul Col. 3.4 his loving-kindness is better than life Psal 63.3 Are Relations sweet Christ is better he is the friend sticks closer than a brother 2. Christ is bonum sufficiens a sufficient good he who hath Christ needs no more he who hath the Ocean needs not the Cistern If one had a Manuscript that contained all manner of learning in it having all the Arts and Sciences he need look in no other book so he that hath Christ needs look no further Christ gives grace and glory Psal 84.11 The one to cleanse us the other to crown us as Jacob said It is enough Joseph is yet alive Gen. 45.28 So he that hath Christ may say Luther it is enough vivit Christus Jesus is yet alive 3. Christ is bonum adaequatum a sutable good in him dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fulness Col. 1.19 He is bonum in quo omnia bona he is whatever the soul can desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Christ is beauty to adorn gold to enrich balm to heal bread to strengthen wine to comfort salvation to crown Christ is quicquid appetibile if we are in danger he is a shield if we are disconsolate he is a Sun he hath enough in his wardrobe abundantly to furnish the soul 4. Christ is bonum sanctificans a sanctifying good he makes every condition happy to us he sweetens all our comforts and sanctifies all our crosses 1. Christ sweetens all our comforts he turns them into blessings health is blessed estate is blessed relations are blessed Christs love is as the pouring sweet water on flowres which makes them cast a more fragrant perfume A wicked man cannot have that comfort in outward things as a godly man hath he may possess more but he enjoyes less he who hath Christ may say This mercy is reached to me by the hand of my Saviour this is a love-token from him an earnest of glory 2. Christ sanctifies all our crosses they shall be medicinal to the soul they shall work sin out and work grace in Gods stretching the strings of his Viol is to tune it and make the musick better Christ sees to it that his people lose nothing in the Furnace but their drossie impurities * Quod durum fuit paâ—i memi nisse dulce est Sen. Trag. 5. Christ is bonum rarum a rare blessing there are but few that have him the best things when they grow common begin to be slighted when silver was in Jerusalem as stones 1 Kings 10.27 it was apt to be trod upon Christ is a jewel that few are enriched with which may both raise our esteem of him and quicken our pursuit after him those to whom God hath given both the Indies he hath not given them Christ they have the fat of the earth but not the dew of heaven and among us Protestants many who hear of Christ but few that have him Luke 4.25 Many widows were in Israel in the dayes of Elias when the heaven was shut up three years and six months but unto none of them was Elias sent save unto Sarepta a City of Sidon unto a woman that was a widow There are many in this City who have Christ sounded in their ears but few who haâ—e Christ formed in their hearts O how should we labour to be of this few they who are Christless should be restless 6. Christ is bonum selectum a select choice good God shews more love in giving us Christ than in giving us Crowns and Kingdoms God may give us other things and hate us but in giving Christ he bestows the highest pledge of his love God may give the men of the world bona scabelli as Austin saith the blessings of the foot-stool but in giving Christ to a man he gives him bona Throni the blessings of the Throne what though others have a crutch to lean on if thou hast a Christ to lean on Abraham sent away the sons of the Concubines with gifts but he gave all he had to Isaac Gen. 25.5 God may send away others with a little gold and silver but if he gives thee Christ he gives thee all that ever he hath for Christ is all and in all Psal 145.16 Thou openest thy hand and satisfiest every living thing in bestowing the world God doth but open his hand but in bestowing Christ he opens his heart Christ is a crowning blessing 7. Christ is bonum fine quo nihil bonum he is such a good as without which nothing is good without Christ health is not good 't is fuel for lust riches are not good they are golden snares Ordinances are not good though they are good in themselves yet not good to us they profit not they are as breasts without milk as bottles without wine nay they are not only a dead letter but a savour of death without Christ they will damn us for want of Christ millions go loaded to hell with Ordinances 8. Christ is bonum permanens an enduring good other things are like the Lamp which while it shines it spends the heavens shall wax old like a garment Psal 102.26 But Jesus Christ is a permanent good with him are durable riches Prov. 8.18 They last as long as eternity it self lasts 9. Christ is bonum diffusum a diffusive communicative good he is full not only as a vessel but as a spring he is willing to give himself to us if indeed Christ should say he would have
world as the Diamond to the Ring it doth bespangle and beautifie A soul decked with grace is as the Dove covered with silver wings and golden feathers Excellency 4 4. Grace hath a soul-cleansing excellency By nature we are defiled sin is an impure issue 't is a be filthying thing 2 Cor. 7.1 A sinners heart is so black that nothing but hell can pattern it but grace is lavacrum animae a spiritual lavor therefore it is called the washing of regeneration Tit. 3.5 The grace of Repentance cleanseth Maries tears as they washed Christs feet so they washed her heart faith hath a cleansing vertue Acts 15.9 Having purified their hearts by faith Grace layes the soul a whitening it takes out the Leopards spots and turns the Cypriss into an azure beauty Grace is of a Celestial nature though it doth not wholly remove sin it doth subdue it though it doth not keep sin out it keeps it under though sin in a gracious soul doth not dye perfectly yet it dies daily Grace makes the heart a spiritual Temple which hath this inscription upon it Holiness to the Lord. 5. Grace hath a soul-strengthning excellency it enables a Excellency 5 man to do that which exceeds the power of nature it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Grace teacheth to mortifie our sins to love our enemies to prefer the glory of Christ before our own lives Thus the three children by the power of grace marched in the face of death neither the sound of the Musick could allure them nor the heat of the Furnace affright them Dan. 3.17 They did bear up infracto animo prorsus chalybeo Grace is a Christians Armour of proof which doth more than any other Armour can it not only defends him but puts courage into him Tertullian calls Athanasius Adamas Ecclesiae an invincible Adamant * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. hom 3. grace makes a Christian not only bear suffering but glory in suffering Rom. 5.3 A soul steeled and animated with grace can tread upon the Lyon and Adder Psal 91.13 and with the Leviathan can laugh at the shaking of a Spear Job 41.29 Thus doth grace infuse an heroick spirit and derive strength into a man making him act above the Sphere of nature Excellency 6 6. Grace hath a soul-raising excellency it is a divine sparkle that ascends when the heart is divinely touch'd with the load-stone of the Spirit it is drawn up to God Prov. 15.24 The way of life is above to the wise Grace raiseth a man above others he lives in the altitudes while others creep on the earth and are almost buried in it a Christian by the wing of grace flies aloft the Saints mount up as Eagles Isa 40.31 A believer is a Citizen of heaven there he trades by faith grace shoots the heart above the world Psal 139.17 Phil. 3. ult Grace gives us conformity to Christ and communion with Christ 1 John 1.3 Our fellowship is with the Father and with his Son Jesus A man full of grace hath Christ in his heart and the world under his feet grace humbles yet elevates Excellency 7 7. Grace hath a perfuming excellency it makes us a sweet odour to God Hence grace is compared to those spices which are most odoriferous and fragrant Myrrhe Cinamon Frankincense Cant. 4.13 There is a double perfume that grace sends forth 1 It perfumes our names Hebr. 11.2 By faith the Elders obtained a good report Grace was the spice which perfumed their names How renowned was Abraham for his faith Moses for his meekness Phineas for his zeal what a fresh perfume do their names send forth to this day The very wicked cannot but see a splendent Majesty in the graces of the Saints and though with their tongues they revile grace yet with their hearts they reverence it Thus grace is aromatical it embalms the names of men a gracious person when he dies carries a good conscience with him and leaves a good name behinde him 2. Grace perfumes our duties Psal 141.2 Let my prayer be set forth before thee as incense Noahs sacrifice was a perfume Gen. 8.21 The Lord smell'd a sweet savour The sighs of a wicked man are an unsavoury breath his solemn sacrifice is dung Mal. 2.3 There is such a noisom stench comes from a sinners duties that God will not come near Amos 5.21 I will not smell in your solemn Assemblies Who can endure the smell of a dead Corps but grace gives a fragrancy and redolency to our holy things Heb. 11.4 By faith Abel offered a more excellent sacrifice than Cain God testifying of his gifts Abels sacrifice was better sented God smell'd a sweet savour of it for he testified of his gifts If it be asked what this testimony was God gave of Abels sacrifice Hierom saith Deus inflammavit God set his sacrifice on fire * 1 King 18.38 so from heaven testifying his acceptance of Abels offering and if grace doth so perfume you wear this flower not in your bosomes but your hearts 8. Grace hath a soul-ennobling excellency it doth ennoble Excellency 8 a man Grace makes us vessels of honour * Summa apud Deum nobilitas clarum esse virtutibus Hier. it sets us above Princes and Nobles Theodosius thought it more dignity to be Christs servant and wear his Livery laced with the silver graces of the Spirit than to be great and renowned in the world Isa 43.4 Since thou wert precious in my sight thou hast been honourable Sin doth debase a man Christ tells wicked men their Pedigree John 8.44 Ye are of your father the Divel They may put the cloven foot in their Scutchion an ungracious person is a vile person Nahum 1.14 I will make thy grave for thou art vile the Hebrew word for vile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be lightly esteemed There is nothing so vile but an ungracious man will do he is ductil and facil to any thing like wire which will be bent awry he will snare his conscience stain his credit run as a Lackey after the sinful injunctions of men but grace ennobles he who is divinely inspired as he is high-born 1 John 3.1 so he acts sutably to his birth he hates whatever is disingenuous and sordid The Saints are Called Kings and Priests for their dignity Rev. 1.6 and jewels for their value Mal. 3.17 Excellency 9 9. Grace hath a soul-securing excellency it brings safety along with it You all desire to be safe in dangerous times if sword or pestilence come if death peep in at your windows * Jer. 9.21 would you not now be safe nothing will secure you in times of danger but grace grace is the best life-guard it sets Christians out of Gun-shot and frees them from the power of hell and damnation Prov. 10.2 Righteousness delivers from death Do not righteous men dye yes but righteousness delivers from the sting of the first death and the fear of the second It was the
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
are slow-paced in Religion who creep but do not run their motion is like the motion of the eighth Sphere slow and dull they should be like the Sun in the firmament which is swift when they are like Sun on the Dial which moves very slow many Christians move so heavily in the wayes of God that it is hard for standers by to judge whether they make any progress or no they are hasty in their passion but slow of heart to believe Luke 24.25 what haste did Israel make in their march when Pharaoh was pursuing them what need have Christians to expedite their race when the Divel is behind pursuing and ready to overtake them and make them lose the prize we read in the Law that God would not have the Asse offered in sacrifice he hates a dull temper of soul the Snaile was accounted unclean Levit. 11.30 the slow-paced Christian will be taken tardy at last and misse of the prize Branch 4 4. It reproves those who begin the race of Christianity but do not persevere to the end of the race they faint by the way Ye did run well who did hinder you that ye should not obey the truth Gal. 5.7 the Crown is set upon the head of perseverance he that runs half the way and then faints loseth the Garland 'T is sad for a man to come near to heaven and then tyre in the race as it is to see a ship cast away in sight of the shore Nay what shall we say to them who do worse than tire in the race they run backward into the way of profanesse as Julian Gardner and others there is no going to heaven backward such do cast reproaches upon the wayes of God better never begin the race than run back 2 Pet. 2.21 For it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy Commandement A Souldier that runs from his Colours and lists himself in the enemies Regiment if he be taken must expect Martial Law Heb. 10.38 If any man draw back my soul shall have no pleasure in him God will bear with infirmity but he will punish treachery wrath shall smoak against the Apostate fury will display itself in its bloody colours indeed in War there is a retreating sometimes which if it be done politickly and to the enemies disadvantange it is called an honourable retreat but in a race to heaven there must be no retreats these are not honourable retreats but damnable retreats whosoever draws back it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perdition Heb. 10. ult 3. Let all Christians be exhorted to run this heavenly Use 3 and blessed race of Religion Exhortat what Arguments shall I use to perswade look upon other creatures wing'd with activity and then Christian shame thy self Look into the firmament and see the Sun as a Gyant running his race Psal 19.5 and dost thou stand still look into the Aire see the birds soaring aloft and mounting towards heaven look into the earth see the Bees working in the Hive look upon the Angels they are swift in obedience look upon other Christians near thee thou shalt find them their race reading at praying weeping and hast thou nothing to do look upon thy precious time time runs and dost thou stand still look upon the wicked how quick are they in sin and shall they run faster to hell than thou dost to heaven nay look upon thy self how industrious art thou for the world rising early compassing Sea and Land and yet how stupid and heartless in the matters of salvation wilt thou run for a feather a bubble and not run for a Kingdom To quicken your pace in godliness consider what the prize is we run for it is a Crown of glory * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This incircles all blessedness within it there will soon be an end of our race but there will be no end of our Crown this blessed reward should quicken uâ— in the race but how shall we run the race so as to obtain 't is sad to run in vain Phil. 2.16 this brings to the next Use 4 Direction 4. I shall prescribe some Directions about this heavenly race 1. Take heed of those things which will hinder you in your race As 1. Shake off sloth idleness is pulvinar Diaboli the sluggish Christian will never win the race he is asleeping when he should be running sloth is the rust of the soul 't is the disease of the soul a sick man cannot run a race Prov. 12.27 The slothful man roasteth not that which he took in hunting he will rather fast than hunt for Venison oh shake off sloth abandon this idle Divâ—l if ye intend a race 2. Throw off all weights There are two sorts of weights we must throw off 1. The weight of sin Heb. 12.1 Let us lay aside every weight and the sin that doth so easily beset us and let us run the race The Prophet David felt this weight Psal 38.4 Mine iniquities are gone over mine head as an heavy burden they are too heavy for me If we do not throw off this weight by repentance it will sink us into hell A man cannot run a race with a burden upon his back an unclean person cannot run the race of holiness a proud man cannot run the race of humility a self-willed man cannot run the race of obedience O Christian unburden thy soul of sin through off this weight if thou intendest to lay hold on the Crown 2. The second weight the Spiritual Racer must throw off is the world This is a golden weight which hath hindred many and made them lose their race So far as the world is a weight throw it off I say not lay aside the use of the world but the love of it * 1 Joh. 2.15 When the golden dust of the world is blown in mens eyes it blinds them that they cannot see their race 3. Discard false Opinions about this race as 1. That the race is easie many a man thinks he can run the race from earth to heaven on his death-bed O sinner thou that say'st the race is easie art a stranger to the Christian race Thou art dead in sin till a supernatural Principle of grace be infused Ephes 2.1 is it easie for a dead man to run a race to run the way of Gods Commandements is against nature and is it easie for a man to act contrary to himself is it easie for the water to run backward in its own channel is it easie for a man to deny himself to crucifie the flesh to behead his beloved sin oh take heed of this mistake that the Christian race is easie Do you know what Religion must cost you and what Religion may cost you 2. The second false Opinion we must beware off is that the race to heaven is impossible there is so much work to do that sure we shall never win the race Cyprian
sit upon the Throne SECT 2. Shewing wherein the Kingdome of heaven excels other Kingdomes 2. HAving shewn wherein the Saints in glory are like Kings let us next see wherein the Kingdom of heaven exceeds other Kingdoms It exceeds 1. In the Founder and Maker other Kingdoms have men for their builders but this Kingdom hath God for its builder Hebr. 11.10 Heaven is said to be made without hands 2 Cor. 5.1 to shew the excellency of it neither Man or Angel could ever lay stone in this building God doth erect this Kingdom its Builder and Maker is God 2. This Kingdom excels in the Riches of it gold doth no so much surpass iron as this Kingdom doth all other riches the gates are of pearl Rev. 21.21 And the foundations of it are garnished with all precious stones Ver. 19. 'T is enough for Cabinets to have pearl but were gates of pearl ever heard of before 't is said Kings shall throw down theiâ— Crowns and Scepters before it Rev. 4.10 as counting all their glory and riches but dust in comparison of it this Kingdom hath Deity it self to enrich it and these riches are such as cannot be weighed in the ballance neither the heart of man can conceive nor the tongue of Angel express 3. This Kingdom exceeds in the Perfection of it other Kingdoms are defective they have not all provisions within themselves nor have they all commodities of their own growth but are forced to traffick abroad to supply their wants at home King Solomon did send for gold to Ophir 2 Chron. 8.18 but there is no defect in the Kingdom of heaven here are all delights and rarities to be had Rev. 21.7 He that overcometh shall inherit all things Here is beauty wisdom glory and magnificence here is the Tree of life in the midst of this Paradise all things are to be found here but sin and sorrow the absence whereof addes to the fulness of this Kingdom 4. It excels in security other Kingdoms fear either Forraign Invasions or Intestine Divisions Solomons Kingdom was peaceable awhile but at last he had an Alarum given him by the enemy 1 Kings 11.4 But the Kingdom of heaven is so impregnable that it fears no hostile assaults or inrodes * Nullus ibi hostium mâ—tus nullae infidiae daemonum Bern. The Divels are said to be locked up in chains Jude 6. The Saints in heaven shall no more need fear them than a man fears that Thiefs robbing who is hanged up in chains The gates of this ceâ—â—â—â—l Kingdom are not shut at all by day Rev. 21.25 We shut the gates of the City in a time of danger but the gates of that Kingdom alwayes stand open to shew that there is no fear of the approach of an enemy the Kingdom hath gates for the magnificence of it but the gates are not shut because of the secureness of it 5. This Kingdom excels in its stability other Kingdoms have vanity written upon them they cease and are changed though they may have an head of gold yet feet of clay Hosea 1.4 I will cause the Kingdom to cease Kingdoms have their climacterical year Where is the glory of Athens the pomp of Troy * Jam seges est ubi Troja fuit What is become of the Assyrian Graecian Persian Monarchy those Kingdoms are demolished and laid in the dust but the Kingdom of heaven hath Eternity written upon it it is an everlasting Kingdom 2 Pet. 1.11 other Kingdoms may be lasting but not everlasting the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom that cannot be shaken Hebr. 12.28 It is fastned upon a strong Basis the Omnipotency of God it runs parallel with Eternity Revel 22.5 They shall reign for ever and ever SECT 3. Shewing that this Kingdom shall be certainly and infallibly entailed upon the Saints 3. I shall next clear the truth of this Proposition that the Saints shall be possessed of this Kingdom 1. In regard of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free-grace Luke 12.32 It is your Fathers good pleasure to give you a Kingdom 'T is not any desert in us but free-graâ—â— in God The Papists say we â—eâ—t the Kingdom ex condigno but we disclaim the title of merit heaven is a donative 2. There is a price paid Jesus Christ hath shed his blood for it all the Saints come to the Kingdom through blood Christs hanging upon the Cross was to bring us to the Crown as the Kingdom of heaven is a gift in regard of the Father so it is a Purchase in regard of the Son SECT 4. The several Corollaries and Inferences drawn from the Point VSE 1. Information 1. Branch It shews us that Infer 1 Religion is no unreasonable thing God doth not cut us out work and give no reward godliness inthrones us in a Kingdom * Non tantum exemplis sed proemiis ad Christum allicimur Bern. When we hear of the Doctrine of Repentance steeping our souls in brinish tears for sin the Doctrine of Mortification pulling out the right eye beheading the King-sin we are ready to think 't is hard to take down this bitter pill but here is that in the Text may sweeten it there is a Kingdom behind and that will make amends for all this glorious recompence doth as far exceed our thoughts as it doth surpass our deserts no man can say without wrong to God that he is a hard Master God gives double pay he bestows a Kingdom upon those that fear him Satan may disparage the ways of God like those spies that raised an ill report of the good Land Num. 13.32 But will Satan mend your wages if you serve him he gives damnable pay instead of a Kingdom chains of darkness Jude 6. 2. See here the mercy and bounty of God that hath Infer 2 prepared a Kingdom for his people it is a favour that we poor vermiculi worms and no men * Psal 22.6 should be suffered to live but that worms should be made Kings this is Divine bounty 't is mercy to pardon us but it is rich mercy to crown us Behold what manner of love is this Earthly Princes may bestow great gifts and donatives on their Subjects but they keep the Kingdom to themselves though Pharaoh advanced Joseph to honour and gave him a Ring from his finger yet he kept the Kingdom to himself Gen. 41.40 Only in the Throne I will be greater than thou but God gives a Kingdom to his people he sets them upon the Throne How doth David admire the goodness of God in bestowing upon him a temporal Kingdom 2 Sam. 7.18 Then went King David in and sate before the Lord and said Who am I O Lord God! and what is my house that thou hast brought me hitherto he wondred that God should take him from the sheep-fold and set him on the Throne that God should turn his shepheards staffe into a Scepter O then how may the Saints admire the riches of grace that God should
Run the race we must run 2. There 's no other way to get to heaven but by running the race by nature we are far distant from the gole and if we would have heaven we must run for it a man can no more get to heaven that doth not run this race than one can get to his journeys end that never sets a step in the way 2 Pet. 1.10 Give diligence to make your calling and election sure for so an entrance shall be ministred to you abundantly into the everlasting kingdom 3. Our time alotted to us is short Job compares our life to a swift Post Job 9.25 My dayes are swifter than a Post The Poets painted Time with wings if Time flies we had need run the night of death hastens and there is no running a race in the night Use 1 1. It shows us that the businesse of Religion is no idle thing Informat we must put forth all our strength and Branch 1 vigour Herculem duri celebrant labores Ille Centauros domuit superbos Cerberum traxit triplici catena Ultimus coelum labor in reflexo Sustulit collo c. Claud. Religion is a race we must run and so run 't is an hard thing to be a Christian alas then what shall we say to them that stand all the day idle Come to many and one would think they had no race to run they put their hand in their bosome Pro. 19.24 Is that a fit posture for him that is to run a race They stretch themselves upon their couches Amos 6.4 they had rather lie soft than run hard many would have heaven come to them but they are loth to run to it if salvation would drop as a ripe fig into the mouth of the eater Nahum 3.12 men could like it well but they are loath to set upon running a race but never think to be sav'd upon such easie terms * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—nand the life of a Christian is not like a Noblemans life the Nobleman hath his rents brought in by his Steward whether he wake or sleep think not that salvation will be brought to you when you are stretching your selves on your beds of ivory if you would have the prize run the race The passenger in the ship whether he sit in the Cabinet or lie on the Couch is brought safe to shore but there is no getting to the heavenly port without rowing hard Zacheus ran before to see Jesus Luke 19.4 If we would have a sight of God in glory we must run this race we cannot have the world without labour and would we have heaven 2. If the life of Christianity be a race this is that Branch 2 may justifie the godly in the haste which they make to heaven Psal 119.60 I made haste and delayed not to keeep thy Commandements Carnal spirits say What need you make such haste why are you so strict and precise why do you runne so fast fair and softly a more easie pace will serve oh but may a Christian reply Religion is a race I cannot run too fast nor hardly fast enough If any had ask'd St. Paul why he ran so fast and pressed forward to the mark he would have answered he was in a race Here is that may justifie the Saints of God in their zeal and activity for heaven they are Racers and a race cannot be run too fast The blind world is ready to judge all zeal madness but have we not cause the to put on with all speed when it is a matter of life and death if we do not run and so run we shall never obtain the prize if a man were to run for a wager of three or four millions would he not run with all celerity and swiftness 1 Sam. 21.8 The Kings business requires haste If any should say to us Whether so fast why so much praying and weeping we may say as David The Kings business requires haste God hath set me a race to run and I must not linger or loyter The haste Abigail made to the King 1 Sam. 25.34 prevented her death and the massacre of Nabals family our haste in the heavenly race will prevent damnation This may plead for a Christian in his eager pursuit after holinesse against all the calumnies and censures of the wicked Use 2 1. It reproves them that run a contrary race not the race God hath set them Reproof but the race the Divel hath Branch 1 set them the race of iniquity qui virilius peccant * Sen. who sacrifice their lives to Bacchus they make haste but not to heaven they make haste to fulfill their lustâ— Prov. 6.18 they make haste to swear to be drunk they are swift to shed blood Isa 59.7 their feet run to evil The sinner in regard of the haste he makes in sin is compared to a swift Dromedary Jer. 2.23 a wicked mans swiftness in sin is like Absaloms riding on his Mule 2 Sam. 18.9 The Mule went under the thick boughs of an Oake and his head caught hold of the Oake and he was taken up between the heaven and the earth Sinners make haste to sin as a bird hastens to the snare they run as the swine possessed with the Divels ran into the Sea and were drowned Mark 5.13 Oh what haste do men make to hell as if they feared the gates would be shut eâ—e they could get thither what needs this speed why do they run so fast to prison the sins men commit in haste they will repent at leasure Achan make haste to the wedge of gold but now he hath time enough to repent of it Sin is an unhappy race a damnable race will it not be bitterness in the end 2 Sam. 2.26 when men come to the end of that race instead of a Crown behold chains of darkness Jude 6. 2. It reproves them who instead of running the race Branch 2 of Gods Commandements spend all their time in joviality and mirth as if their life were rather a daunce than a race Job 21.12 13. They take the Timbrel and Harp and rejoyce at the sound of the Organ they spend their dayes in mirth they are at their musick when they should be at their race Amos 6.4 That chaunt to the sound of the Viol that drink wine in bowls and anoint themselves with the chief oyntments 'T is hard to have two heavens some are all for pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are like those hunting-dogs Diodorus Siculus speaks of while they run among the sweet flowers they smell to the flowers and lose sent of the Hare and leave off their game So while many are among the sweet flowers the delights and pleasures of the world they fall a smelling to these flowers and leave off their race 〈◊〉 sub dulci melle latent venena These go merrily to hell I may say as Solomon Prov. 14.13 The end of that mirth is heaviness Branch 3 3. If Religion be a race it reproves them that