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
us so deport our selves that we may express Use 3 to others that we do believe a blessedness to come and that is by seeking after an interest in God for the beams of blessedness shine only from his face 't is our union with God the chief good that makes us blessed Oh let us never rest till we can say This God is our God for ever and ever Psal 48.11 Most men think because God hath blessed them with an Estate therefore they are blessed alas God often gives these things in anger Id concedit Deus tratus quod non vult pacatus He loads his enemies with gold and silver as Plutarch reports of Tarpeia a Vestal Nun who bargained with the enemy to betray the Capitol of Rome to them in case she might have the golden Bracelets on their left hands which they promised and being entred into the Capitol they threw not only their golden bracelets but their bucklers too upon her through the weight whereof she was pressed to death God often lets men have the golden bracelets the weight whereof sinks them into hell Oh let us superna anhelare get our eyes fixed and our hearts united to God the supream good this is to pursue blessedness as in a Chase 2. Let us proclaim to the World that we do believe a blessedness to come by living blessed lives walk as becomes the heirs of blessedness A blessed crown and a cursed life will never agree Many tell us they are bound for heaven but they steer their course a quite contrary way the Divel is their Pilot and they sail hell-ward as if a man should say he were going a Voyage to the East but sails quite West-ward The Drunkard will tell you he hopes for blessedness but he sails another way thou must go weeping to heaven not reeling The unclean person talks of blessedness but he is fallen into that deep ditch Prov. 23.27 where he is like sooner to find hell than heaven A Beast may as well be made an Angel as an unclean person in his Leprosie enter into the Paradise of God The covetous person of whom it may be said He is a worme and no man Psal 22.6 he is ever creeping in the earth yet he would lay a claim to blessedness but can earth ascend Shall a lump of clay be made a bright Star in the Firmament of glory be assured they shall never be blessed who bless themselves in their sins if saith God Deut. 29.19 the sinner bless himself saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoak against that man and the Lord shall blot out his name from under heaven A man can no more extract blessednesse out of sin than he can suck health out of poyson O let us lead blessed lives and so declare plainly that we seek a country Heb. 11 14. Use 4 Use 4. To you that have any good hope through grace that you have a title to blessednesse let me say as the Levites did to the people Nehem. 9.5 Stand up and blesse the Lord your God for ever and ever What infinite cause have you to be thankful that the lot of free-grace is fallen upon you Though you had forfeited all yet God hath provided a haven of happinesse and he is carrying you thither upon the Sea of Christs blood the gale of his Spirit blowing your sailes you are in a better condition through Christ than when you had the robes of innocency upon you God hath raised you a step higher by your fall How many hath God passed by and looked upon you millions there are who shall lye for ever under the bitter vials of Gods curses whereas he will bring you into his banqueting-house and pour out the flagons of wine and feast you eternally with the delicacies of heaven O adore free-grace triumph in this love of God spend and be spent for the Lord dedicate your selves to him in a way of resignation and lay out your selves for him in a way of gratulation never think you can do enough for that God who will shortly set you ashore on the land of promise CHAP. III. Shewing that the godly are in some sence already blessed I Proceed now to the second Aphorisme or Conclusion that the godly are in some sence already blessed Blessed are the Saints are blessed not only when they are Comprehensores but while they are Viatores They are blessed before they are crowned This seems a Paradox to flesh and blood what reproached and maligned yet blessed A man that looks upon the children of God with a carnal eye and sees how they are afflicted and like the ship in the Gospel which was covered with waves Matth. 8.24 would think they were far from blessednesse Saint Paul brings a Catalogue of his sufferings 2 Cor. 11.24 25 26. Thrice was I beaten with rods once was I stoned thrice I suffered shipwrack c. And those Christians of the first magnitude of whom the world was not worthy had trial of cruel mockings and scourgings they were sawn asunder they were slaine with the sword Heb. 11.36 37. What and were all these during the time of their sufferings blessed A carnal man would think If this be to be blessed God deliver him from it But however sence and reason would give their Vote our Saviour Christ pronounceth the godly man blessed though a Mourner though a Martyr yet blessed Job on the dunghil was blessed Job The Saints are blessed when they are cursed Shimei did curse David 2 Sam. 16.5 He came forth and cursed him yet when he was cursed David he was blessed David The Saints though they are bruised yet they are blessed Not only they shall be blessed but they are so Psal 119.1 blessed are the undefiled Psal 3.8 Thy blessing is upon thy people Quest How are the Saints already blessed Ans 1. In that they are enriched with heavenly blessings Ephes 1.3 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Divine nature 2 Pet. 1.4 not by an incorporation into the Divine essence but by a transformation into the Divine likenesse This is beatitudo inchoata blessednesse begun as the new-borne babe is said to have life in it aswell as he who is fully grown So the Saints who are partakers of the Divine nature have an inchoative blessednesse though they have not arrived yet at perfection Believers have Semen manens The seed of God in them 1 John 3.9 And this is a seed of blessednesse The Flower of glory grows out of the seed of grace grace and glory differ not in kind but degree the one is the root the other the fruit grace is glory in the dawning and glory grace in the meridian and in this sence that assertion of Austin is true Beati sumus fide spe grace is the first link of the chaine of blessednesse now he that hath
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
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
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
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
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
Kingdom so enamell'd and bespangled with glory Oh then do not by your folly make your selves uncapable of this preferment do not for the satisfying a base lust forfeit a Kingdom do not drink away a Kingdom do not for the lap of pleasure lose the Crown of life if men before they did commit a sin would but sit down and rationally consider whether the present gain and sweetness in sin would countervail the losse of a Kingdom I beleeve it would put them into a cold sweat and give some check to their unbridled affections Jacob took Esau by the heele Look not upon the smiling face of sin but take it by the heele look at the end of it it will deprive you of a Kingdom and can any thing make amends for that losse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5.11 O is it not madnesse for the unfruitful works of darknesse †to lose a Kingdom How will the Divel at the last day reproach and laugh at men that they should be so stupidly sottish as for a rattle to forgo a Crown Like those Indians who for pictures and glasse-beads will part with their gold Surely it will much contribute to the vexation of the damned to think how foolishly they missed of a Kingdom 2. The Exhortation looks towards the godly and it exhorts to two things 1. Is there a Kingdom in reversion then let this be a motive to duty do all the service you can for God while you live spend and be spent The reward is honourable the thoughts of a Kingdom should adde wings to prayer and fire to zeale what honour and dignity hath been done to Mordecai saith King Ahashuerus Esther 6.3 Inquire what hath been done for God What love hast thou shew'd to his Name what zeal for his glory where is the head of that Goliah lust thou hast slain for his sake Methinks we should sometimes go aside into our Closets and weep to consider how little work we have done for God What a vast disproportion is there between our service and our reward what is all our weeping and fasting compared to a Kingdom oh improve all your interest for God make seasons of grace opportunities for service And that you may act more vigorously for God know and be assured the more work you do the more glory you shall have Every Saint shall have a Kingdom but the more service any man doth for God the greater will be his Kingdom there are degrees of glory * Sicut varie Deus sua dona sanctis in hoc mundo distribuens eos inaequaliter irradiat ita in caelis patet non fore aequalem gloriae modum Calv. l. 3. Instit which I prove thus 1. Because there are degrees of torments in hell Luk. 20. ult They shall receive greater damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who do make Religion a cloak for their sin shall have an hotter place in hell Now if there be degrees of torment in hell then by the rule of contraries there are degrees of glory in the Kingdom of heaven 2. Seeing God in his free-grace rewards men according to their works therefore the more service they do the greater shall their reward be Rev. 22.12 Behold I come quickly and my reward is with me to give every man according as his works shall be He that hath done more shall receive more he whose pound gained ten was made Ruler over ten Cities Luk. 19.16 This may very much excite to eminency in Religion the more the lamp of your grace shines the more you shall shine in the heavenly orb Would you have your Crown brighter your Kingdom larger your Palm-branches more flourishing be Christians of degrees do much work in a little time while you are laying out God is laying up the more glory you bring to God the more glory you shall have from God 2. Walk worthy of this Kingdom 1 Thes 2.12 That ye would walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of God who hath called you to his Kingdom Live as Kings let the Majesty of holiness appear in your faces those who looked on Stephen saw his face as it had been the face of an Angel Acts 6.15 A kind of Angelical brightness was seen in his Visage when we shine in zeal humility gravity this doth beautifie and honour us in the eyes of others and make us look as those who are heirs apparent to a Crown SECT 7. Use 4 HEre is comfort to the people of God in case of poverty Consol God hath provided them a Kingdom Theirs is the Kingdom of heaven A child of God is oft so low in the world that he hath not a foot of land to inherit he is poor in purse as well as poor in spirit but here is a fountain of consolation opened the poorest Saint who hath lost all his golden Fleece is heir to a Kingdom a Kingdom which excels all the Kingdoms and Principalities of the world more than Pearl or Diamond doth excel brass 't is pearless and endless The hope of a Kingdom saith Basil should carry a Christian with courage and chearfulness through all his afflictions and it is a saying of Luther The sea of Gods mercy overflowing in spiritual blessings should drown all the sufferings of this life What though thou goest now in rags thou shalt have thy white robes What though thou art fed as Daniel with pulse and hast courser fare thou shalt feast it when thou comest into the Kingdom here thou drinkest the water of tears but shortly thou shalt drink the wine of Paradise be comforted with the thoughts of a Kingdom CHAP. VI. MATTH 5.4 Blessed are they that mourn M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are eight steps leading to true blessedness they may be compared to Jacobs Ladder the top whereof reached to heaven we have already gone over one step and now let us proceed to the second Beati Lugentes Blessed are they that Mourn We must go through the valley of tears to Paradise Mourning were a sad and unpleasant subject to treat on were it not that it hath blessedness going before and comfort coming after Mourning is put here for Repentance it implies both sorrow which is the Cloud and tears which are the Rain distilling in this golden showre God comes down to us The words fall into two parts 1. An Assertion that Mourners are blessed persons 2. A Reason because they shall be comforted I begin with the first the Assertion Mourners are blessed persons Luke 6.21 Blessed are ye that weep now Though the Saints teares are bitter teares yet they are blessed teares Quest But will all mourning intitle a man to blessedness Answ No there is a twofold mourning which is far from making one blessed There is a Carnal Mourning Diabolical Mourning 1. There is a Carnal Mourning when we lament outward losses Matth. 2.18 In Rama there was a voice heard lamentation and weeping and great Mourning Rachel weeping for her children c. There are abundance of these
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
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
this true hunger are blessed and may take comfort in it Object 2. But my hunger after righteousnesse is so Object 2 weak that I fear it is not true Answ 1. Though the pulse beats but weak it shows Answ 1 there is life and that weak desires should not be discouraged there is a promise made to them Matth. 12.20 a bruised reed he will not break a reed is a weak thing but especially when it is bruised yet this bruised reed shall not be broken but like Aarons dry rod bud and blossome In case of weakness look to Christ thy high-Priest he is merciful therefore will bear with thy infirmities he is mighty therefore will help them Answ 2. If thy desires after righteousnesse seeme to Answ 2 be weak and languid yet a Christian may sometimes take a measure of his spiritual estate as well by the judgement as by the affections What is that thou esteemest most in thy judgment Is it Christ and Grace This is a good evidence for heaven it was a signe Saint Paul did beare entire love to Christ because he esteem'd this Pearl above all he counted other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but dung that he might win Christ Phil. 3.8 Object 3 Object 3. But saith a child of God That which much eclipseth my comfort is I have not that hunger which once I had Time was I did hunger after a Sabbath because then the Manna fell I called the Sabbath a delight I remember the time when I did hunger after the body and blood of the Lord I came to a Sacrament as an hungry man to a Feast but now it is otherwise with me I have not those hungrings as formerly Answ 1 Answ 'T is indeed an ill signe for a man to lose his stomach but though it be a signe of the decay of grace to lose the spiritual appetite yet it is a signe of the truth of grace to bewail the losse 't is sad to lose our first love but it is happy when we mourn for the loss of our first love Answ 2 2. If thou hast not that appetite after heavenly things as formerly yet be not discouraged for in the use of means thou mayest recover thine appetite the Ordinances are for the recovering of the appetite when it is lost in other cases feeding takes away the stomach but here feeding on an Ordinance begets a stomach SECT 6. Containing a persuasion to spiritual hunger Use 5 Use 5 IT exhorts us all to labour after this spiritual hunger Exhort Parum est justitiam velle sed esurire quod ingens desiderium prae se fert Novarinus Hunger lesse after the world and more after righteousnesse say concerning spiritual things Lord evermore give me this bread Feed me with this Angels food That Manna is most to be hungred after which will not only preserve life but prevent death John 6.50 that is most desirable which is most durable Riches are not for ever Prov. 28.24 but righteousnesse is for ever Prov. 8.18 The beauty of holinesse * Psal 110.3 never fades the robe of righteousnesse * Isa 61.10 never waxeth old Oh hunger after that righteousnesse which delivereth from death Prov. 10.2 This is the righteousnesse which God himself is in love with Prov. 15.9 he loveth him that followeth after righteousnesse All men are ambitious of the Kings favour alas what is a Princes smile but a transient Beatitude This sunshine of his royal countenance soone masks it self with a cloud of displeasure But thou who art endued with righteousnesse art Gods Favourite and how sweet is his smile Psal 63.3 Thy loving-kindnesse is better than life SECT 7. Containing an excitation to spiritual hunger TO perswade men to hunger after this righteousnesse consider two things 1. Unlesse we hunger after righteousnesse we cannot obtain it God will never throw away his blessings upon them that do not desire them If a King shall say to a Rebel Do but desire a pardon and thou shalt have it if through pride and stubbornnesse he disdains to sue out his pardon he deserves justly to die God hath set spiritual blessings at a low rate Do but hunger and you shall have righteousnesse but if we refuse to come up to these termes there is no righteousnesse to be had for us God will stop the current of his mercy and set open the sluce of his indignation 2. If we do not thirst here we shall thirst when it is too late if we do not thirst as David did Psal 42.2 my soul thirsteth for God we shall thirst as Dives did for a drop of water Luke 16.24 They who thirst not for righteousnesse shall be in perpetual hunger and thirst they shall thirst for mercy but no mercy to be had Heat encreaseth thirst when men shall burn in hell and be scorch'd with the flames of Gods wrath this heat will encrease their thirst for mercy but there will be nothing to allay their thirst O is it not better to thirst for righteousnesse while it is to be had than to thirst for mercy when there is none to be had Sinners the time is shortly coming when the draw-bridge of mercy will be quite pulled up I shall next briefly prescribe some helps to spiritual hunger 1. Avoid those things which will hinder your appetite As 1. Windy things When the stomach is full of wind a man hath little appetite to his food so when one is fill'd with a windy opinion of his own righteousness he will not hunger after Christs righteousnesse he who being puff'd up with pride thinks he hath grace enough already will not hunger after more These windy vapours spoil the stomack 2. Sweet things destroy the appetite so by feeding immoderately upon the sweet luscious delights of the world we lose our appetite to Christ and Grace You never knew a man surfeit himself upon the world and sick of love to Christ while Israel fed with delight upon Garlick and Onions they never hungred after Manna the soul cannot be carried to two extremes at once as the eye cannot look intent on heaven and earth at once * Oculus non potest caelum terram simul inspicere Cyprian so a man cannot at the same instant hunger excessively after the world and righteousness the earth puts out the fire the love of earthly things will quench the desire of spiriritual 1 John 2.15 Love not the world the sin is not in the having but in the loving 2. Do all that may provoke spiritual appetite There are two things provoke appetite 1. Exercise a man by walking and stirring gets a stomack to his meat So by the exercise of holy duties the spiritual appetite is encreased 1 Tim. 4.7 Exercise thy self to godlinesse Many have left off Closet-prayer they hear the Word but seldome and for want of exercise they have lost their stomack to Religion 2. Sawce Sawce whets and sharpens the appetite there is a twofold sawce provokes holy appetite 1.
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
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
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
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
Gentiles Oh let us do nothing unworthy of our heavenly Father 7. Let us carry our selves as the children of God in chearfulness It was the speech of Jonadab to Amnon Why art thou being the Kings son lean 2 Sam. 13.4 Why do the children of God walk so pensively Are they not heirs of heaven perhaps they may meet with hard usage in the world but let them remember they are the seed-royal and are of the Family of God Suppose a man were in a strange Land and should meet there with unkind usage yet he rejoyceth that he is son and heir and hath a great Estate in his own Countrey So should the children of God comfort themselves with this though they are now in a strange Countrey yet they have a title to the Hierusalem above and though sin doth at present hang about them for they still have some relicks of their disease yet shortly they shall get rid of it at death they shall shake off this viper 8. And lastly Let us carry our selves as the children of God in holy longings and expectations Children are still longing to be at home 2 Cor. 5.2 We groan earnestly c. There is bread enough in our Fathers house how should we long for home death carries a childe of God to his Fathers house Saint Paul therefore desired to be dissolved 't is comfortable dying when by faith we can resign up our souls into our Fathers hands Luk. 23.46 Father into thy hands I commend my spirit MATTH 5.10 Blessed are they which are persecuted for righteousness sake for theirs is the Kingdome of heaven CHAP. XXI Concerning Persecution WE are now come to the last Beatitude Blessed are they which are persecuted c. Our Lord Christ would have us reckon the cost Luke 14.27 28. Which of you intending to build a Tower sitteth not down first and counteth the cost whether he have enough to finish it c. Religion will cost us the tears of Repentance and the blood of persecution but we see here a great encouragement that may keep us from fainting in the day of adversity for the present blessed for the future crowned The words fall into two general parts 1. The condition of the godly in this life They are persecuted 2. Their reward after this life Theirs is the Kingdom of heaven I shall speak chiefly of the first and wind in the other in the Applicatory Doctr. Doctr. The observation is that true godliness is usually attended with persecution Acts 14.22 We must through much tribulation enter into the Kingdom of God Acts 13.50 The Jewes stirred up the chief men of the City and raised persecution against Paul c. Luther makes it the very definition of a Christian Christianus quasi crucianus though Christ dyed to take away the Curse from us yet not to take away the Cross from us Those stones which are cut out for a Building are first under the Saw and Hammer to be hewed and squared the godly are called lively stones 1 Pet. 2.5 And they must be hewen and polished by the Persecutors hand that they may be fit for the heavenly building the Saints have no Charter of exemption from tryals though they be never so meek merciful pure in heart their piety will not shield them from sufferings they must hang their harp on the willows and take the Cross the way to heaven is via spinosa sanguinea though it be full of Roses in regard of the comforts of the Holy Ghost yet it is full of thorns in regard of persecutions Before Israel got to Canaan a Land flowing with milk and honey they must go through a Wilderness of serpents and a red Sea So the children of God in their passage to the holy Land must meet with fiery Serpents and a red Sea of persecution It is a saying of Ambrose there is no Abel but hath his Cain Saint Paul fought with Beasts at Ephesus 1 Cor. 15.32 Set it down as a Maxim if you will follow Christ you must see the Swords and Staves put the Cross in your Creed For the amplification of this there are several things we are to take cognizance of 1. What is meant by persecution 2. The several kinds of persecution 3. Why there must be persecution 4. The chief persecutions are raised against the Ministers of Christ 5. What that persecution is which makes a man blessed SECT 1. Shewing what is meant by persecution 1. WHAT is meant by persecution the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persecute signifies to vex and molest sometimes to prosecute another to arraign him at the Bar and to pursue him to the death a persecutor is a pricking bryar * Ezek. 28.24 therefore the Church is described to be a Lilly among thorns Cant. 2.2 SECT 2. Setting forth the several kinds of persecution 2. WHAT are the several kinds of persecution There is a two-fold persecution A persecution of the hand A persecution of the tongue 1. A persecution of the hand Acts 7.52 Which of the Prophets have not your fathers persecuted Rom. 8.36 For thy sake are we killed all the day long Gal. 4.29 This I call a bloody persecution when the people of God are prosecuted with fire and sword So we read of the ten persecutions in the time of Nero Domitian Trajan c. And the Marian persecution England for five years drank a Cup of blood and lately Piedmont and the confines of Bohemia have been scourged to death with the Rod of the Persecutor Gods Church hath alwayes like Abrahams Ram been tyed in a Bush of thorns 2. The persecution of the tongue which is two-fold 1. Reviling this few think of or lay to heart but it is called in the Text persecution when men shall revile and persecute you this is tongue-persecution Psal 55.21 His words were drawn swords You may kill a man as well in his name as in his person a good name is as precious oyntment Eccles 7.21 A good conscience and a good name is like a gold Ring set with a rich Diamond Now to smite another in his name is by our Saviour called persecution Thus the Primitive Christians endured the persecution of the tongue Hebr. 11.36 They had trial of cruel mockings David was the song of the Drunkards Psal 69.12 They would sit on their Ale-bench and jeer at him how frequently do the wicked cast out the Squibs of reproach at Gods children These are the holy ones little do they think what they do they are now doing Cains work and Julians they are persecuting 2. Slandering so it is in the Text When they shall persecute you and say all manner of evil against you falsly Slandering is tongue-persecution thus Saint Paul was slandered in his Doctrine it was reported he should preach Men might do evil that good might come of it Rom. 3.8 Thus Christ who did cast out Divels was charged to have a Divel John 8.48 The Primitive Christians were falsly accused for killing their children and
ashes an unbeliever is like Reuben unstable as water he shall not excel Gen. 49.4 A believer is like Joseph who though the Archers shot at him his Bowe abode in strength Cast a believer upon the waters of affliction he can follow Christ upon the water and not sink cast him into the fire his zeal burns hotter than the flame cast him into prison he is enlarged in spirit Paul and Silas had their prison-songs Psal 91.13 Thou shalt tread upon the Lyon and the Adder A Christian arm'd with faith as a coat of Male can tread upon those persecutions which are fierce as the Lyon and sting as the Adder get faith Quest Quest But how comes faith to be such Armour of proof Answ Answ Six manner of wayes 1. Faith unites the soul to Christ and that blessed head sends forth spirits into the members Phil. 4.13 I can do all things through Christ c. Faith is a grace lives all upon the borrow as when we want water we go to the Well and fetch it when we want gold we go to the Mine so faith goes to Christ and fetcheth his strength into the soul whereby it is enabled both to do and suffer hence it is faith is such a wonder-working grace 2. Faith works in the heart a contempt of the world faith gives a true map of the world Eccles 2.11 Faith shews the world in its night-dress having all its jewels pul'd off faith makes the world appear in an Eclipse the believer sees more Eclipses than the Astronomer faith shews the soul better things than the world it gives a sight of Christ and glory it gives a prospect of heaven as the Mariner in a dark night climbs up to the top of the Mast and cries out stellam video I see a star so faith climbs up above sense and reason into heaven and sees Christ that bright morning star and the soul having once viewed his superlative excellencies becomes crucified to the world oh saith the Christian shall not I suffer the loss of all these things that I may enjoy Jesus Christ 3. Faith gets strength from the promise faith lives in a promise take the fish out of the water and it dies take faith out of a promise and it cannot live the promises are breasts of consolation the childe by sucking the breast gets strength so doth faith by sucking the breast of a promise When a Garrison is besieged and is ready almost to yield to the enemy Auxiliary forces are sent in to relieve it so when faith begins to be weak and is ready to faint in the day of battel then the promises muster their forces together and all come in for faiths relief and now it is able to hold out in the fiery trial 4. Faith gives the soul a right notion of suffering faith draws the true picture of sufferings what is suffering saith faith it is but the suffering of the body that body which must shortly by the course of nature drop into the dust Persecution can but take away my life an Ague or Feaver may do as much now faith giving the soul a right notion of sufferings and taking as it were a just measure of them enables a Christian to prostrate his life at the feet of Christ 5. Faith reconciles providences and promises as it was in Saint Pauls voyage providence did seem to be against him there was a cross winde did arise called Euroclydon Acts 27.14 but God had given him a promise that he would save his life and the lives of all that sailed with him in the Ship Ver. 24. therefore when the winde blew never so contrary Paul believed it would at least blow him to the Haven so when sense saith Here is a cross providence sufferings come I shall be undone then saith faith all things shall work for good to them that love God Rom. 8.28 This providence though bloody shall fulfill the promise affliction shall work for my good it shall heal my corruption and save my soul Thus faith making the winde and tyde go together the winde of a providence with the tyde of the promise enables a Christian to suffer persecution 6. Faith picks sweetness out of the Cross faith shews the soul God reconciled and sin pardoned and then how sweet is every suffering The Bee gathers the sweetest honey from the bitterest herb Saepe tulit lassis succus amarus opem So faith from the sharpest trials gathers the sweetest comforts faith looks upon suffering as Gods love token Afflictions saith Nazianzene are sharp arrows but they are shot from the hand of a loving Father faith can taste honey at the end of the rod faith fetches joy out of suffering John 16.20 Faith gets an honey-comb in the belly of the Lyon it finds a jewel under the cross and thus you see how faith comes to be such Armour of proof above all taking the shield of faith a believer having cast his Anchor in heaven cannot sink in the waters of persecution 2. Suffering grace is love get hearts fired with love to the Lord Jesus love is a grace both active and passive 1. Love is active it layes a Law of constraint upon the soul 2 Cor. 5.14 The love of Christ constrains me love is the wing of the soul that sets it a flying and the weight of the soul that sets it a going love never thinks it can do enough for Christ as he who loves the world never thinks he can take pains enough for it love is never weary it is not tired unless with its own slowness 2. Love is passive it enables to suffer a man that loves his friend will suffer any thing for him rather than he shall be wronged The Curtii laid down their lives for the Romans because they loved them love made our dear Lord suffer for us per vulnera viscera as the Pelican out of her love to her young ones when they are bitten with Serpents feeds them with her own blood to recover them again so when we had been bitten by the old Serpent that Christ might recover us he did feed us with his own blood Jacobs love to Rachel made him almost hazard his life for her Many waters cannot quench love Cant. 8.7 No not the waters of persecution love is strong as death Cant. 8.6 Death makes it way through the greatest oppositions so love will make its way to Christ through the Prison and the Furnace But all pretend love to Christ how shall we know that we have such a love to him as will make us suffer 1. True love is amor amicitiae a love of friendship which is genuine and ingenuous when we love Christ for himself there is a mercenary and meretricious love when we love divine objects propter aliud for something else a man may love the Queen of truth for the jewel at her ear because she brings preferment a man may love Christ for his head of gold * Cant. 5.11 because he enricheth with glory
but true love is when we love Christ for his loveliness namely that infinite and superlative beauty which shines in him †* Jesus propter Jesum Aug. as a man loves sweet wine for its self 2. True love is amor desiderii a love of desire when we desire to be united to Christ as the fountain of happiness love desires union the soul that loves Christ is ambitious of death because this dissolution tends to union Death slips one knot and tyes another 3. True love is amor benevolentiae a love of benevolence when so far as we are able we endeavour to lift up Christs name in the world as the wise men brought him gold and franckincense Mat. 2.11 so we bring him our tribute of service and are willing that he should rise though it be by our fall In short that love which is kindled from heaven makes us give Christ the preheminence of our affection Cant. 8.2 I would cause thee to drink of spiced wine and the juyce of my Pomgranates If the Spouse hath a cup which is more juycy and spiced Christ shall drink off that indeed we can never love Christ too much we may love gold in the excess but not Christ the Angels do not love Christ to his worth Now when love is boyled up to this heighth it will enable us to suffer love is strong as death the Martyrs first burned in love and then in fire 3. The third suffering grace is patience * Gaâ—â—et patientia duris Lucan patience is a grace made and cut out for suffering * Sine ferro flamma Martyres esse possumus fine patientia non possumus patience is a sweet submission to the will of God whereby we are content to bear any thing that he is pleased to lay upon us Patience makes a Christian invincible it is like the Anvil that bears all stroaks We cannot be men without patience passion doth unman a man it puts him beside the use of reason we cannot be Martyrs without patience patience makes us endure James 5.10 We read Rev. 13.2 of a beast like unto a Leopard and his feet were as the feet of a Bear and the Dragon gave him his power c. This Beast is to be understood of the Antichristian power Antichrist may be compared to a Leopard for subtilty and fierceness and on his head was the name of blaspheming ver 1. which agrees with that description of the man of sin 2 Thes 2.4 He sitteth in the Temple of God shewing himself that he is God and the Dragon gave him power Ver. 2. that is the Divel and it was given to him to make war with the Saints Rev. 13.7 Well how come the Saints to bear the heat of this fiery trial Ver. 10. Here is the patience of the Saints patience overcomes by suffering A Christian without patience is like a Souldier without arms faith keeps the heart up from sinking patience keeps the heart down from murmuring patience is not provoked by injuries it is sensible but not peevish patience looks to the end of sufferings this is the Motto Deus dabit his queque finem As the Watchman waits for the dawning of the morning so the patient Christian suffers and waits till the day of glory begins to dawn upon him faith saith God will come and patience saith I will stay his leasure these are those suffering graces which are a Christians Armour of proof 8. Treasure up suffering promises the promises are faiths bladders to keep it from sinking they are the breast-milk a Christian lives on in time of sufferings they are honey at the end of the Rod hoard up promises 1. God hath made promises of direction that he will give us a Spirit of wisdom in that houre teaching us what to say Luke 21.15 I will give you a mouth and wisdom which all your adversaries shall not be able to gain-say nor resist You shall not need study God will put an answer into your mouth this many of Gods sufferers can set their seal to the Lord hath on a sudden darted such words into their mouths as their enemies could easier censure than contradict 2. God hath made promises of protection Acts 18.9 No man shall set on thee to hurt thee How safe was Paul when he had Omnipotency it self to screen off danger and Luke 1.18 There shall not an hair of your head perish Persecutors are Lyons but chained Lyons 3. God hath made promises of his special presence with his Saints in suffering Psal 91.15 I will be with him in trouble If we have such a friend to visit us in prison we shall do well enough though we change our place we shall not change our Keeper I will be with him God will hold our head and heart when we are fainting What if we have more afflictions than others if we have more of Gods company Gods honour is dear to him it would not be for his honour to bring his children into sufferings and leave them there he will be with them to animate and support them yea when new troubles arise Job 5.19 He shall be with thee in six troubles 4. The Lord hath made promises of deliverance Psal 91.15 I will deliver him and honour him God will open a back-door for his people to escape out of sufferings 1 Cor. 10.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will with the tentation make a way to escape Thus he did to Peter Acts 12.10 Peters prayers had opened heaven and Gods Angel opens the prison God can either prevent a snare or break it Psal 68.20 To God the Lord belong the issues from death He who can strengthen our faith can break our fetters the Lord sometimes makes the enemies instruments of breaking those snares which themselves have laid Esther 8.8 5. In case of Martyrdom God hath made promises of consolation John 16.22 Your sorrow shall be turned into joy there is the water turned into wine Acts 23.11 Be of good chear Paul In time of persecution God broacheth the wine of consolation cordials are kept for fainting Philip Lantgrave of Hesse professed se divinas Martyrum consolationes sensisse Stephen saw the heavens opened Acts 7.56 Glover that blessed Martyr cryed out at the stake in an holy rapture He is come he is come meaning the Comforter 6. Promises of compensation God will abundantly recompence all our sufferings in this life an hundred fold and in the world to come life everlasting Matth. 19.29 This Austin calls the best and greatest usury our losses for Christ are gainful Matth. 10.39 He that loseth his life for my sake shall finde it These suffering promises should we treasure up and by holy meditation suck sweetness and strength out of them 9. Set before your eyes suffering examples look upon others as patterns to imitate Jam. 5.16 Take my Brethren the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an example of suffering affliction Examples have more influence upon us than precepts the one instruct the
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
is a flowre of his Crown he whispers his love to the soul and sends his Spirit that blessed Dove which brings an Olive-branch of peace in its mouth John 16.7 The peace which Christ gives is peace in trouble Micah 5.5 And this man shall be the peace when the Assyrian shall come into our Land and tread in our Palaces Kings can proclaim war in a time of peace but Christ proclaims peace in a time of war Oh how sweet is this peace 't is pax supra pacem as Bernard saith Austin calls it serenitas mentis a sweet calm and sabbath in the soul it is a foretaste of glory it is a bunch of grapes from the true Vine which chears the heart it passeth all understanding Phil. 4.7 Thus Christ is all in regard of pacification he makes peace for us and in us this honey and oyle flows out of the Rock Christ 6. Christ is all in regard of remuneration he it is that crowns us after all our labours and sufferings he dyed to advance us his lying in the wine-press was to bring us into the wine-celler he is gone before to take possession of heaven in the name of all believers Hebr. 6.20 Whether the fore-runner is for us entred even Jesus Christ is gone to bespeak a place for the Saints John 14.2 He makes heaven ready for them and makes them ready for heaven Thus Christ is all in regard of remuneration Rev. 22.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come quickly and my reward is with me 2. If Christ be all it shews us what a vast disproportion Branch 2 there is between Christ and the creature there is as much difference as between ens and nihil Christ is all in all and the creature is nothing at all Prov. 23.5 Wilt thou set thine eyes on that which is not The creature is a non-entity though it hath a physical existence yet considered theologically it is nothing 't is but a gilded shadow a pleasant fancy when Solomon had sifted out the finest flowre and distill'd the spirits of all created excellency here 's the Result ALL WAS VANITY Eccles 2.11 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Vain signifies empty O quantum est in rebus inane We read the earth in the Creation was void Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so are all earthly comforts void they are void of that which we think is in them they are void of satisfaction therefore they are compared to wind Hos 12.1 A man can no more fill his heart with the world than he can fill his belly with the aire he draws in Now the creature is said to be nothing in a three-fold sense 1. It is nothing to a man in trouble of spirit if the spirit be wounded outward things will give no more ease than a Crowne of gold will cure the headache 2. The creature is nothing to a man that hath heaven in his eye when Saint Paul had seen that light shining from heaven surpassing the glory of the Sun Acts 26.13 though his eyes were open he saw no man Acts 9.8 so he that hath the glory of heaven in his eye is blinde to the world he sees nothing in it to allure him or make him willing to stay here 3. The creature is nothing to one that is dying a man at the houre of death is most serious and is able to give the truest verdict of things now at such a time the world is nothing 't is in an Eclipse the sorrow of it is real but the joy imaginary Oh then what a vast difference is there between Christ and the creature Christ is all in all and the creature nothing at all yet how many damn their souls for nothing Branch 3 3. It shews whether the soul is to go in the want of all go to Christ who is all in all Dost thou want grace go to Christ Col. 2.3 In him are hid all the treasures of wisdom and knowledge Christ is the great Lord Treasurer go then to Christ say Lord I am indigent of grace but in thee are all my fresh springs fill my Cistern from thy Spring Lord I am blinde thou hast eye-salve to anoint me I am defiled thou hast water to cleanse me my heart is hard thou hast blood to soften me †* Quicquid ex me mihideest id repletur ex vulneribus Christi Aug. I am empty of grace bring thy fulness to my emptiness In all our spiritual wants we should repair to Christ as Jacobs sons did to their brother Joseph He opened all the store-houses Gen. 41.56 and gave to his Brethren corn and provision for the way Gen. 42.25 Thus the Lord hath made Christ our Joseph our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.3 In him are hid all treasures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Oh then sinners make out to Christ he is all in all and to encourage you to go to him remember there is in him not only fulness but freeness ho every one that thirsts come ye to the waters Christ is not only full as the honey-comb but he drops as the honey-comb Branch 4 4. If Christ be all see here a Christians Inventory how rich is he that hath Christ * Qui habet habentem omnia habet omnia he hath all that may make him compleatly happy Plutarch reports that the wife of Phocion being asked where her jewels were she answered My husband and his triumphs are my jewels so if a Christian be asked where are his riches he will say Christ is my riches A true Saint cannot be poor if you look into his house perhaps he hath scarce a bed to lie on 1 Cor. 4.11 Even to this present houre we both hunger and thirst and are naked and have no certain dwelling place Come to many a child of God and bid him make his will he saith as Peter Acts 3.6 Silver and gold have I none yet he can at the same time make his triumph with the Apostle 1 Cor. 6.10 As having nothing yet possessing all he hath Christ who is all When a believer can call nothing his he can say all is his The Tabernacle was covered with Badgers skins Exod. 25. yet most of it was of gold so a Saint may have a poor covering ragged cloaths but he is inlaid with gold Christ is formed in his heart and so he is all glorious within 5. How should a Christian sit down satisfied with Branch 5 Christ Christ is all What though he wants other things is not Christ enough if a man hath Sunshine he doth not complain he wants the light of a Candle hath not he enough who hath the unsearchable riches of Christ I have read of a godly man who being blinde his friend asked him if he was not troubled for the want of his sight he confessed he was why saith his friend Are you troubled because you want that which flies have when you have that which Angels have so I say to a
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
God to beautifie thee and the blood of God to redeem thee Christ was the Priest his Divine Nature the Altar his blood the sacrifice which he did offer up as an atonement for our souls Now reckon what a drop of Christs blood is worth and then tell me what a soul is worth 2. Satan doth value souls he knows their worth he saith as the King of Sodom did to Abraham Give me the persons and take the goods to thy self So saith Satan Give me the Persons He cares not how rich you are he doth not strive to take away your estates but your souls Give me the persons saith he take you the goods whence are all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his warlike stratagems his subtile snares but to catch souls Why doth this Lyon so roar but for his prey he envies the soul its happiness he layes the whole train of tentation to blow up the whole Fort-royal of the soul Why doth he lay such sutable baits he allures the ambitious man with a Crown the covetous man with a golden apple the sanguine man with beauty why doth he tempt to Dalilah's Lap but to keep you from Abrahams bosome Latet anguis in herba The Divel is angling for the precious soul to undo souls is his pride he glories in the damnation of souls it is next to victory to dye revenged If Sampson must dye it is some comfort that he shall make more dye with him if Satan that Lyon must be kept in his hellish Den it is all the heaven he expects to reach forth his paw pull others into the Den with him 2. Having shewed you the souls preciousness the next thing to be demonstrated is that the soul is more precious than a world 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world is made of a more impure lump Rudis indigestaque moles The world is of a courser make of an earthly extract the soul is heaven-born of a finer spinning of a more noble descent the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen calls it a great Book oâ— Volume wherein we read the Majesty and Wisdom of him that made it but the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Image of God Gen. 1. The soul is a studied piece when God made the world it was but fiat let it be and it was done but when he made the soul all the persons in the Trinity sate together at the Councel-table Gen. 1.26 Come let us make man in our own likeness The soul is a Glass wherein some Rayes of Divine Glory shine much of God is to be seen in it though this glass be cracked by the fall yet it shall one day be perfect we read of spirits of just men made perfect Hebr. 12.23 The soul since the fall of Adam may be compared to the Moon in its conjunction very much obscur'd by sin but when it is sanctified by the Spirit and translated from hence it shall be as the Moon in the full it shall shine forth in its perfect glory 1. If the soul be so precious see then what that Use 1 worship is that God doth expect and accept namely Inform. that which comes from the more noble part of the soul Branch 1 Psal 25.1 To thee O Lord do I lift up my soul David did not only lift up his voyce but his soul though God will have the eye and the knee the service of the body yet he complains of them that draw near with their lips when their hearts were far from him Isa 29.13 * Neque enim in Sacrificiis munera eorum sed corda intuebaâ—ur Deus Cypr. The soul is the jewel David did not only put his Lute and Viol in tune but his soul in tune to praise God Psal 103.1 Bless the Lord O my soul his affections joyning together in worship made up the consort The soul is both Altar Fire and Incense it is the Altar on which we offer up our prayers the Fire which kindles our prayers and the Incense which perfumes them Gods eye is chiefly upon the soul bring an hundred dishes to Table he will carve of none but this this is the savoury meat he loves He who is best will be served with the best when we give him the soul in a duty now we give him the flowre and the cream by an holy Chymistry we still out the spirits A soul inflamed in service is the cup of spiced wine and the juyce of the Pomgranate which the Spouse makes Christ to drink off * Cant. 8.2 without the worship of the soul all our Religion is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily exercise 1 Tim. 4.8 which profits nothing without the soul we give God but a carcass What are all the Papists Fastings Pennance Pilgrimages but going to hell in more pomp and state What are the Formalists prayers which do even cool between his lips but a dead devotion It is not sacrifice but sacriledge he robs God of that which he hath a right to his soul Branch 2 2. If the soul be so precious then of what precious account should Ordinances and Ministers be 1. Ordinances they are the golden ladder by which the soul climbs up to heaven they are conduits of the water of life O how precious should these be to us they that are against Ordinances are against being saved 2. Of how precious account should Ministers be whose very work is to save souls their feet should be beautiful 1. Their labours should be precious they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1 They labour with God and they labour for your souls all their sweat their tears their prayers are for you they woe for your souls and oftentimes spend their lives in the suit 2. Their liberties should be precious Constantine was a great honourer of the Minstry if indeed you see any of them who are of this holy and honourable function like that drug the Physitians speak of which is hot in the mouth but cold in operation if you see them either idle or ravenous if they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the Word rightly and live uprightly censure and spare not God forbid I should open my mouth for such In the Law the lips of the Leper were to be covered that Minister who is by office an Angel but by his life a Leper ought to have his lips covered he deserves silencing A good Preacher but a bad liver is like a Physitian that hath the plague though his advice and receits which he gives may be good yet his plague infects the Patient so though Ministers may have good words and give good receits in the Pulpit yet the plague of their lives infects their people If you finde a Hophni and Phineas among the sons of Levi whose unholy carriage makes the offering of God to be abhorred you will save God a labour in ejecting them but be sure you distinguish between the precious and the vile
while you let out the bad blood have a care to preserve the heart-blood while you purge out the ill humours do not destroy the spirits while you are taking away the snuffs do not eclipse the lights of Gods Sanctuary it is a work fit for a Julian to suppress the Orthodox Ministry and open the Temple of the Idol The Romans sacked the City of Corinth and raz'd it down to the ground for some incivility offered to their Ambassador God will avenge the affronts offered to his Ministers Psa 105.15 Oh take heed of this if souls be of such infinite value how precious should their liberties be whose very design and negotiation is to save souls 1 Tim. 4.16 Jude 23. 1. If the soul be so precious take heed of abusing Use 2 your souls Exhort Socrates exhorted young men that they should look their faces in a glass and if they saw they Branch 1 were fair Caverent ne quid ea pulchritudine indignum committerent they should have a care to do nothing unworthy of their beauty Christians God hath given you souls that sparkle with divine beauty oh do nothing unworthy of these souls do not abuse them There are foure sorts of Persons that abuse their souls 1. They that degrade their souls 1. That set the world above their souls who pant after the dust of the earth Amos 2.7 As if a mans house were on fire and he should take care to preserve the lumber but let his childe be burnt in the fire 2. That make their souls Lackies to their bodies The body is but the brutish part the soul is the angelical the soul is the Queen-regent who is adorned with the jewels of knowledge and sways the Scepter of liberty oh what pity is it that this excellent soul should be made a vassal and be put to grinde in the Mill when the body in the mean time sits in a Chair of State Solomon complains of an evil under the Sun Eccles 10.7 I have seen servants upon horses and Princes walking as servants upon the earth Is it not an evil under the Sun to see the body riding in pomp and triumph and the soul of man that royal and heaven-born thing as a Lacky walking on foot 2. They abuse their souls that sell their souls 1. The covetous person sells his soul for money as it is said of the Lawyer he hath linguam venalem a tongue that will be sold for a Fee so the covetous man hath animam venalem a soul that is to be set to sale for money Achan did sell his soul for a wedge of gold Judas did sell his soul for silver Judas sold cheap penny-worths for thirty pieces he did sell Christ who was more worth than heaven and his own soul which was more worth than a world how many have damn'd their souls for money 1 Tim. 6.9 10. It is observed that the Eagles quills or feathers mixed with Hens feathers will in time consume them such is the world to the soul if you mix these earthly things with your souls and let them lie too near you they will in time consume and undo your souls 2. The ambitious person sells his soul for honour as Alexander the sixth did sell his soul to the Divel for a Popedom and what is honour but res imaginaria a Torch lighted by the breath of people with the least puff of censure blown out Miserum est alienae incumbere famae How many souls have been blown to hell with the winde of popular applause 3. The voluptuous person sells his soul for pleasure Heliogabalus drowned himself in sweet water so many drown their souls in the sweet perfumed waters of pleasure Plato calls pleasure the bait that catcheth souls Ea capiuntur ut pisces hamo Pleasure is a silken halter a flattering Divel it kills with embracing 3. They abuse their souls that poyson their souls error is a sweet poyson Ignatius calls it the invention of the Divel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist 2. ad Trallianos A man may as well damn his soul by error as vice and may assoon go to hell for a drunken opinion as for a drunken life 4. They abuse their souls that starve their souls these are they that say they are above Ordinances but sure we shall not be above Ordinances till we are above sin The Apostle saith that in the blessed Sacrament we are to remember the Lords death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he come 1 Cor. 11.26 That is untill Christ comes to judgement How then can any omit Sacraments without a contempt and affront offered to Christ himself if Sant Paul and the Apostles those Gyants in grace needed the Lords Supper to confirme and corroborate them much more do we need such holy Ordinances who have but an infant-faith but Satan likes these fasting dayes he would have men fast from Ordinances if the body be kept from food it cannot live long Branch 2 2. If the soul be so precious a thing take heed you do not lose your souls consider what a loss it is as appears in two things 1. It is a foolish loss to lose the soul Thou fool this night thy soul shall be required of thee Luk. 12.20 It is a foolish loss to lose the soul in a three-fold respect 1. Because there is a possibility of saving the soul we have time to work in we have light to work by we have the Spirit offering us help The soul is like a ship laden with jewels the Spirit is a gale of winde to blow if we would but loosen anchor from sin we might arrive at the Port of happiness 2. It is a foolish loss because we lose the soul for things of no value worldly things are infinitely below the soul they are non entia Prov. 23.5 Wilt thou set thine eyes on that which is not The world is but a bewitchery these things glister in our eyes but at death we shall say we have set our eyes on that which is not He that thinks to finde happiness here is like Ixion that hug'd the cloud instead of Juno and like Apollo that embraced the Laurel Tree instead of Daphne Now to lose the soul for such poor inconsiderable things is a foolish loss 't is as if one should throw a Diamond at a Pair-tree he loseth his Diamond 3. It is a foolish loss for a man to lose his soul because he himself hath an hand in it is it not folly to give ones self poyson a sinner hath his hands embrued in the blood of his own soul Perditio tua ex te thy destruction is of thy self Hosea 13.9 They lay wait for their own blood Prov. 1.18 The foolish sinner nourisheth those lusts that kill his soul the Tree breeds the worm and the worm eats the Tree were it not folly for a Garrison to open to the enemy that besiegeth it the sinner opens to those lusts which war against his soul 1 Pet. 2.11 this
never thinks he hath fully healed us till he hath drawn his own beautiful image upon us Cant. 2.13 Arise my fair one fair with justification fair with sanctification Christ doth not only heal but adorn he is called the Sun of righteousness Mal. 4.2 Not only because of the healing under his wings but because of those Rayes of beauty which he puts upon the soul Rev. 12.1 12. And lastly Christ is the most bountiful Physitian Other Patients do enrich their Physitians but here the Physitian doth enrich the Patient Christ prefers all his Patients he doth not only cure them but crown them Rev. 2.10 Christ doth not only raise from the bed but to the Throne he gives the sick man not only health but heaven 1 Good Newes this day there is balm in Gilead Use 1 there is a Physitian to heal sin-sick souls the Angels that fell had no Physitiâ—â— sent to them we have there are but few in the world to whom Christ is revealed they that have the gold of the Indies want the blood of the Lamb but the Sun of righteousness is risen in our Hemisphere with healing in his wings If a man were poysoned what a comfort would it be to him to hear that there were an herb in the Garden could heal him if he had a gangrene in his body and were given over by all his friends how glad would he be to hear of a Chyrurgion that could cure him O sinner thou art full of peccant humours thou hast a gangren'd soul but there is a Physitian that can recover thee There is hope in Israel concerning this though there be an old Serpent to sting us with his tentations yet there is a Brazen Serpent to heal us with his blood Use 2 2. If Christ be a Physitian then let us make use of this Physitian for our diseased souls Luke 4.40 When the Sun was setting all they that had any sick with divers diseases brought them unto him and he laid his hands on every of them and healed them You that have neglected a Physitian all this while now when the Sun of the Gospel and the Sun of your life is even setting bring your sick souls to Christ to be cured Christ complains that though men are sick even to death yet they will not come or send to the Physitian John 5.40 Ye will not come to me that ye might have life In bodily diseases the Physitian is the first that is sent to in soul-diseases the Physitian is the last that is sent to But here there are many sad Objections that poor souls make against themselves why they do not come to Christ their Physitian Object 1 Objâ—ction 1. Alas I am discouraged to go to Christ to cure me because of my unworthiness just like the Centurion who sent to Christ about his sick servant Luke 7.6 Lord trouble not thy self for I am not worthy that thy thou shouldest enter under my roof Christ was coming to heal his servant but the Centurion would have slaved off Christ from coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not worthy So saith many a trembling soul Christ is a Physitian but who am I that Christ should come under my roof or heal me I am unworthy of mercy as Mephibosheth said to King David 2 Sam. 9.8 What is thy servant that thou shouldest look upon such a dead Dog as I am Now to such as have their hearts broken with a sense of their unworthiness and are discouraged from coming to Christ to heal them let me say these five things by way of reply 1. Who did Christ shed his blood for but such as are unworthy 1 Tim. 1.15 Jesus Christ came into the world to save sinners Christ came into the world as into an Hospital among a company of lame bed-rid souls 2. Though we are not legally worthy we may be evangelically it is part of our worthiness to see our unworthiness Isa 41.14 Fear not thou worme Jacob. Thou mayst be a worme in thy own eye yet a Dove in Gods eye 3. Though we are unworthy yet Christ is worthy we do not deserve a cure but Christ hath merited mercy for us he hath store of blood to supply our want of tears 4. Who was ever yet saved because he was worthy What man could ever plead this title Lord Jesus heal me because I am worthy What worthiness was there in Paul before his conversion what worthiness was there in Mary Magdalen out of whom seven Divels were cast but free-grace did pity and heal them God doth not find us worthy but makes us worthy 5. If we will never come to Christ to be healed till we are worthy we must never come and let me tell you this talking of worthiness savours of pride we would have something of our own had we such preparations and self-excellencies then we think Christ would accept of us and we might come and be healed this is to see our Physitian oh let not the sense of unworthiness discourage * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go to Christ to be healed Arise he calleth thee Mark 10.49 Object 2 2. Objection But I fear I am not within Christs Commission I am not of the number of those that shall be saved and then though Christ be a Physitian I shall not be healed Answ 1 Answ 1. We must take heed of drawing desperate conclusions against our selves 't is high presumption for us to make our selves wiser than the Angels All the Angels in heaven are not able to resolve this question Who are elected and who are reprobated Answ 2 2. Thou that sayest thou art not within Christs Commission read over Christs Commission see who he comes to heal Luke 4.18 He hath sent me to heal the broken-hearted Hath God touched thy heart with remorse dost thou lay to heart thy Gospel-unkindnesses dost thou weep more out of love to Christ than fear of hell then thou art a broken-hearted sinner and art within Christs Commission a bleeding Christ will heal a broken heart Object 3 3. Objection But my sins are so many that sure I shall never be healed I am sick of many diseases at once Answ Answ Thou hast the more need of a Physitian one would think that was a strange speech of Peter to Christ Luke 5.8 Depart from me for I am a sinful man O Lord rather Lord come near to me Is it a good Argument to say to a Physitian I am diseased therefore depart from me No therefore come and heal me Our sins should serve to humble us not to beat us from Christ I tell you if we had no diseases Christ would have no work to do in the world Object 4 4. Objection But my disease is inflamed and grown to a Paroxysme my sin is greatly heightned Answ Answ The playster of Christs blood is broader than thy sore 1 John 1.7 The blood of Jesus Christ cleanseth us from all sin The blood of the Lamb takes away the poyson of the Serpent all diseases are alike
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
confesseth of himself that before his conversion he had many thoughts tending to despair he imagined that he should never get the mastery of some of his corruptions the thoughts of impossibility cut the sinews of all endeavour * Desperaree â— in infernum descendere Isidor God hath encouraged us to run not only by promising rewards when we win but by promising strength to enable us to run hath not he said he will put his Spirit within us Ezek. 36. and then afflante spiritu we can run and not be weary * Isa 40 uâ—t how many hath Satan disheartned through despair sure saith the diffident soul I may run but I shall never so run as to obtain Jer. 2.25 Thou saidâ—st There 's no hope So saith the despairer I had as good go on in my sins as good keep the old road there 's no hope all succours of mercy are cut off this is a dangerous Praecepice despaire takes a man off his leggs and then how can he run Despair is heluo animarum the great devourer of souls he that is under the power of this sinne disputes himself into hell 4. Take heed that company doth not stay you by the way if a man should be running a race and he should have a friend as he is running come and take him by the hand and desire to speak with him this might make him lose the race So stands the case here many will be ready to meet with us and stop us in our race to heaven what need you will they say set out so soon what need you run so fast stay and bathe your selves a while in the luscious delights of the world thus have many been stop'd in the middle of their race and lost the prize to him that would hinder us in our race we must say with an holy indignation as Christ Get thee behind me Satan Matth. 4.10 2. You must use all means to help you in the heavenly Race as 1. Run the right race the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race set before us Hebr. 12.1 that is the race chal'kd out in the Word of God the race of self-denial and sanctity 'T is not any race but the race set before us that we must run which confutes that opinion that a man must be saved in any Religion 2. Fit your selves for the heavenly race as 1. Diet your selves the Racers in Ancient times saith Ireneus did diet themselves they would not eat of any gross meat nor yet a full meale that they might be the more prepared for the race thus must Christians diet themselves by sobriety and mortification that they may by a well ordering of themselves be the fitter to run the race which is set before them St. Paul did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beat down his body 1 Cor. 9.27 that he might be the fitter for his race 2. Strip your selves for the race the runner in a race useth to strip himself of all about him and wear only a white garment that he might be light and nimble So should Christians do strip themselves of all conceits of merit and only wear the white garment of Christs Righteousness 3. Begin the race betimes Eccles 12.1 Direction Remember thy Creatour in the dayes of thy youth Young ones think they may set upon the race too soon can a man be good too soon can he run the race of repentance too soon but suppose he might yet it is better to repent a year too soon that an houre too late Esaus tears as well as his Venison came too late Gen. 27.33 34. David would seek after God early Psal 36.1 Austin in his confessions complains of himself that he knew God no sooner * Sero nimis te amâ—vi Domiâ— they will hardly be able to run the heavenly race who have old age and old sins upon them 4. Run the path-way not the road-way hell-road is full of travellers most go wrong Exod. 23.2 Thou shalt not follow a multitude to do evil the multitude doth not consider what is best but what is safest our Saviour hath told us narrow is the way which leadeth unto life Mat. 7.14 run in the narrow way of self-denial and mortification 5. Resolve to hold on in the race notwithstanding dangers and difficulties A good Christian must be steeled with courage and fired with zeal 't is probable there will be thorns in the way of our race and flint-stones therefore we had need be well shod 1. We must be shod with the Gospel of peace Ephes 6.15 he whose heart is fil'd with that peace the Gospel brings will be able to run over the hardest piece of Religion with ease 2. We must be shod with patience Heb. 12.1 Let us run with patience the race Patience bears up the heart of a Christian and keeps him from tyring in the race if this shoo be off we shall soon halt and give over running 6. Christians in their race must keep their eye still upon the mark The Grecians had their white line drawn at the end of their race which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Racers eye was still upon it The looking upon the prize quickens Christians in their race St. Paul looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the mark Phil. 3.14 as Archers look at the white Racers at the prize And Moses Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looked to the recompence of reward he looked with one eye at Gods glory and with the other eye at the Garland or Prize 7. O run with delight Psal 119.47 I will delight my self in thy Commandements Oyle supples the joynts and makes them agil and nimble The oyle of gladness makes Christians lively and fit to runne the heavenly Race The joy of the Lord is your strength Nehem. 8.10 8. Run in the strength of Christ do not think you can of your selves win the race the Arminians talk of Free-will but it is not of him that willeth nor of him that runneth Rom. 9.16 by nature we are blind and lame therefore unfit to run a race we run fastest when Christ takes us by the hand 9. If you would run so as to obtain be often in the exercise of grace is it not enough to have grace in the habit but in the exercise Such as run the heavenly race must not only be living but lively they must have a flourishing faith a flaming love What is the meaning of the Loines girt and the Lamps burning Luke 12.35 but grace in its activity without this there can be no speed in the heavenly race If you would run hard pray hard Prayer helps us on in the race Luther was a man of Prayer Pray over that Prayer Cant. 1 4. Draw me we will run after thee Pray that you may not mistake your way through Error nor stumble in it through offences In a word Let us pray for the Holy Spirit which doth animate us in the race and carry us above our own
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