from the Proposition 1. IT shews us what the nature of Christianity is viz. Use 1 Sanctity joyned with suffering Inform. a true Saint carries Christ in his heart and the Cross on his shoulders 2 Tim. Branch 1 3.12 All that will live godly in Christ Jesus shall suffer persecution Christ and his Cross are never parted 't is too much for a Christian to have two heavens one here and another hereafter * Delicatus nimis es si hic vis gaudere cum saeculo postea regnare cum Christo Hier. Christs Kingdom on earth is Regnum Crucis What is the meaning of the shield of faith the helmet of hope the breast-plate of patience but to imply that we must encounter with sufferings It is one of the titles given to the Church Afflicted Isa 54.11 Persecution is the Legacy bequeathed by Christ to his people John 16. ult In the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall have tribulation Christs Spouse is a lilly among thorns Christs sheep must expect to lose their golden Fleece this the flesh doth not like to hear of therefore Christ calls persecution the Cross Matth. 16.24 Because it is cross to flesh and blood we are all for reigning Acts 1.7 When wilt thou restore the Kingdom again to Israel But the Apostle tells us of suffering before reigning 2 Tim. 2.12 If we suffer we shall reign with him How loth is corrupt flesh to put its neck under Christs yoke or stretch it self upon the Cross but Religion gives no Charter of exemption from suffering to have two heavens is more than Christ had Was the head crowned with Thorns and do we think to be crowned with Roses 1 Pet. 4.12 Think it not strange concerning the fiery trial If we are Gods gold it is not strange to be cast into the fire Some there are that picture Erasmus half in heaven and half out Methinks it represents a Christian in this life in regard of his inward consolation he is half in heaven in regard of his outward persecution he is half in hell Branch 2 2. See hence that persecutions are not signs of Gods anger or fruits of the curse for blessed are they that are persecuted If they are blessed who dye in the Lord Are not they blessed who dye for the Lord We are very apt to judge them hated and forsaken of God who are in a suffering condition Matth. 26.40 If thou be the Son of God come down from the Cross The Jewes made a question of it they could hardly believe Christ was the Son of God when he hung upon the Cross Would God let him be reproached and forsaken if he were the Son of God When the Barbarians saw the Viper on Pauls hand they thought he was a great sinner Acts 28.4 No doubt this man is a Murtherer So when we see the people of God afflicted and the Viper of persecution fastens on them we are apt to say These are greater sinners than others and God doth not love them this is for want of judgement Blessed are they that are persecuted Persecutions are pledges of Gods love badges of honour Hebr. 12.7 In the sharpest trial there is the sweetest comfort Gods fanning his wheat is but to make it purer SECT 7. Containing a sharp reproof Use 2 1. IT reproves such as would be thought good Christians Reproof Branch 1 but will not suffer persecution for Christs sake their care is not to take up the Cross but to avoid the Cross Matth. 13.21 When persecution ariseth because of the Word by and by he is offended There are many professors who speak Christ fair but will suffer nothing for him these may be compared to the chrystal which looks like pearle till it comes to the hammering then it breaks many when they see the Palme-branches and garments spread cry Hosanna to Christ but if the Swords and Staves appear then they flink away as King Henry the fourth then of Navar told Beza who urging him to engage himself in the Protestant Religion said he would not launch out too far into the deep but that if a storm should arise he might retreat back to shore 'T is to be feared there are some among us who if persecutions should come would rather make Demas his choice than Moses his choice and would study rather to keep their skin whole than their conscience pure Erasmus highly extolled Luthers Doctrine but when the Emperour threatned all that should favour Luthers cause he unworthily deserted it Hypocrites will sooner renounce their Baptisme than take up the Cross if ever we would shew our selves Christians to purpose we must with Peter throw our selves upon the water to come to Christ He that refuseth to suffer let him read over that sad Scripture Matth. 10.33 Whosoever shall deny me before men him will I also deny before my Father which is in heaven 2. It reproves them who are the opposers and persecutors Branch 2 of the Saints how great is their sin they resist the Holy Ghost Acts 7.51 52. Ye do alwayes resist the Holy Ghost which of the Prophets have not your Fathers persecuted Persecutors offer affront to Christ in heaven they tread his jewels in the dust touch the apple of his eye pierce his sides Acts 9.4 5. Saul Saul why persecutest thou me When the foot was trodden on the head cried out as the sin is great so the punishment shall be proportionable Rev. 16.6 They have shed the blood of Saints and Prophets and thou hast given them blood to drink for they are worthy Will not Christ avenge those who dye in his quarrel what is the end of persecutors Dioclesian proclaimed that the Christian Churches and Temples should be razed down their Bibles burned he would not permit any man that was a Christian to hold an office some of the Christians he cast alive into boyling lead others had their hands and lips cut off only they had their eyes left that they might behold the tragedy of their own miseries what was the end of this man he ran mad and poysoned himself Felix Captain to Emperour Charles the fifth being at Supper at Auspurg vowed he would ride up to the spurs in the blood of the Lutherans a flux of blood came up that night into his throat wherewith he was choaked it were easie to tell how Gods hand hath so visibly gone out against Persecutors that they might read their sin in their punishment SECT 8. That Christians should possess themselves before hand with thoughts of suffering Use 3 1. LET it exhort Christians to think before hand and make account of sufferings Exhort this reckoning before hand can do us no hurt it may do us much good 1. The fore-thoughts of suffering will make a Christian very serious the heart is apt to be feathery and frothy the thoughts of suffering persecution would consolidate it Why am I thus light Is this a posture fit for persecution Christians grow serious in the casting up
have gain'd in the Trade of godliness and are fill'd with the fruits of the Spirit will not this be a great comfort to you he who is full of good works God will gather the fruit and blesse the Tree 2. Obedience gives comfort at death what a joy was it to St. Paul when he came to die that he could make that sweet appeal 2 Tim. 4.7 I have kept the faith that is Paul had kept the Doctrine of Faith and had lived the life of faith Oh with what comfort may a Christian lay his life down when he hath laid his life out in the service of God! This was a death-bed Cordial to King Hezekiah Isa 38.3 Remember O Lord I beseech thee how I have walked before thee in truth A man may repent of his fruitless knowledge but never did any man repent of his obedience when he came to die never did any Christian who is going to rest with God repent that he had walked with God 6. What is the end of all Gods administrations but obedience what are all Gods Promises but perswasions to obedience what is the end of all Gods threatnings which stand as the Angel with a flaming sword in their hand but to drive us to obedience Deut. 11.28 A curse if ye will not obey What is the voice of mercy but to call us to duty the Father gives his child money to bribe him to ingenuity The fire under the Still makes the Roses drop the fire of Gods mercies is to make the sweet water of obedience distill from us mercy as Ambrose saith is a medicine which God applies to us to cure our barrenness what are all the examples of Gods justice upon non-proficients but allarums to awaken us out of the bed of sloth and put us into a posture of service Gods rod upon others is a Fescue to point us to obedience if God hath not his end in respect of duty we cannot have our end in respect of glory 7. Motive consider what a sin disobedience is that is a sad Scripture Jer. 44.16 As for the word thou hast spoken to us in the Name of the Lord we will not do Disobedience is 1. A sin against Reason are we able to stand it out in defiance against God 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he it is as if the thorns should set them selves in battel array against the fire will the sinner go to measure arms with the great God what Solomon saith of laughter Eccles 2.2 the same may be said of Rebellion it is mad 2. Disobedience is a sin against Equity we have our subsistence from God in him we live and move and is it not equal that as we live upon him we should live to him justitia jus suum cuique tribuit is it not just and fitting that as God gives us our allowance we should give him our allegiance If the General give his Souldier pay the Souldier is to march at his command not only by the Law of Arms but the Law of equity 3. Disobedience is a sin against Conscience God by Creation is our Father so that Conscience binds to duty Mal. 1.6 If then I be a Father where is my honour 4. Disobedience is a sin against our Vows We have taken the oath of Allegiance Thy vows are upon me O God Psal 65.12 We have many vows upon us our Baptismal vow our Sacramental our National our Sick-bed vows here are four cords to draw us to obedience and if we slip these Sacred Knots and cast these cords from us will not God come upon us for Perjury If oaths will not bind us God hath chains that will 5. Disobedience is a sin against our Prayers We pray Thy will be done So that by Non-obedience we confute our selves and live in a contradiction to our own prayers That man who is self-confuted is self-condemned 6. Disobedience is a sin against Kindness 'T is a disingenious sin it is a kicking against Gods bowels a despising the riches of his goodness Rom. 2.4 Therefore the Apostle links these two sins together 2 Tim. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedient Unthankful and this dies a sin of a Crimson colour One calls ingratitude The Seminary of sin * Pet. Crinitus l. 2. Poem It is an epitomizing sin Brutus his unkindness went deeper to Caesars heart than the stab Ingratus hoc unum benefacit cum perit 7. Disobedience is a sin against Nature Every creature in its kinde obeys God 1. Animate creatures obey him God spake to the Fish to set Jonah ashore and it did it presently Jonah 2.10 What are the Birds thankful Hymms as Ambrose calls them but tributes of obedience 2. Inanimate creatures obey God The Stars in their course fought against Cisera Judg. 5. The Wind and the Sea obey him Mar. 4.41 The very Stones if God give them a Commission will cry out against the sins of men Hab. 2.11 The stone shall cry out of the wall and the beam out of the timber shall answer it If men should be silent the stones would in some manner have testified of Christ Luk. 19.40 At Christs Passion the Rocks did rend Mat. 27.51 Which tearing Rhetorique was a voice to tell the world that the Messiah was now crucified Shall every creature obey God but man O Christian think thus with thy self if God had made me a stone I should have obeyed him and now that he hath made me rational shall I refuse to obey This is against Nature There are none that disobey God but Man and the Divel and can we finde none to joyne with but the Divel 8. Disobedience is a sin against Self-preservation * 1 Pet. 4.17 Disloyalty is treason and by treason the sinner is bound over to the wrath of God 2 Thes 1.7 8. The Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire taking vengeance on them who obey not the Gospel He that refuseth to obey Gods will in Commanding shall be sure to obey his will in Punishing The sinner while he thinks to slip the Knot of Obedience twists the Cord of his own Damnation Thus ye have seen the sin of Disobedience set out in its bloody colours Be wise now therefore O ye Kings be instructed ye Judges of the earth serve the Lord with fear Kiss the Son left he be angry Kiss Christ with a kiss of love Kiss him with a kiss of loyaltie When his wrath is kindled but a little blessed are all they that put their trust in him Psal 2. ult 9. The Benefit of obedience Psal 19.11 In keeping his precepts there is great reward Obedience is Crowned with happiness So saith the Text happy are ye c. If this argument will not prevaile what will Quest But what happiness Answ All kind of blessings are poured upon the head of Obedience as the precious oyl was poured on Aarons head 1 Temporal blessings Deut. 28.3 4 9. Blessed shall be
of price is only precious to the poor in spirit he that wants bread and is ready to starve will have it whatever it cost he will lay his garment to pledge bread he must have or he is undone So to him that is Poor in spirit that sees his want of Christ how precious is a Saviour Christ is Christ and grace is grace to him he will do any thing for the bread of life therefore will God have the soul thus qualified to raise the price of his Market to inhance the value and estimate of the Lord Jesus Reason 3 3. Till we are Poor in spirit we cannot go to heaven Theirs is the Kingdom of heaven this doth tune and prepare us for heaven By nature a man is big with self-confidence and the gate of heaven is so strait that he cannot enter now poverty of spirit doth minorare animam it doth lessen the soul it pares off its superfluity and now he is fit to enter in at the strait gate The great Cable cannot go through the eye of the Needle but let it be untwisted and made into small threads and then it may Poverty of spirit untwists the great Cable it makes a man little in his own eyes and now an entrance shall be made unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Richly into the Everlasting Kingdom 2 Pet. 1.11 Through this Temple of Poverty we must go into the Temple of Glory SECT 1. Use 1 Use 1 IT shews wherein a Christians riches do consist namely in poverty of spirit Some think if they can fill their bags with gold then they are rich but they who are poor in spirit are the rich men they are rich in poverty This poverty entitles them to a Kingdom How poor are they that think themselves rich how rich are they that see themselves poor I call it the Jewel of poverty There are some Paradoxes in Religion that the world cannot understand for a man to become a fool that he may be wise 1 Cor. 3.18 to save his life by losing it Matth. 16.25 and by being poor to be rich Reason laughs at it but blessed are the poor for theirs is the Kingdom Then this poverty is to be striven for more than all riches under these rags is hid cloth of gold out of this carcasse comes hony SECT 2. Use 2 IF blessed are the poor in spirit then by the rule of contraries Cursed are the proud in spirit Prov. 16.5 There is a generation of men who do commit idolatry with themselves no such idol as self They admire their own parts moralities self-righteousnesse and upon this stock graft the hope of their salvation There are many are too good to go to heaven they have commodities enough of their own growth and they scorne to live upon the borrow or be beholding to Christ These bladders the Divel hath blown up with pride and they are swell'd in their own conceit but it is like the swelling of a dropsie-man whose bignesse is his disease thus it was with that proud Justiciary Luke 18.11 The Pharisee stood and prayed God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the week I give tythes c. Here was a man setting up the top-sail of pride but the Publican who was poor in spirit he stood a far off and would not lift up so much as his eyes unto heaven but smot upon his brest saying God be merciful to me a sinner This man carried away the Garland I tell you saith Christ this man went down to his house justified rather than the other Saint Paul before his conversion thought himself in a very good condition Touching the Law blamelesse Phil. 3.6 He thought to have built a Tower of his own righteousnesse the top whereof should have reached to heaven but at last God shewed him there was a crack in the foundation and then he gets into the Rock of ages Phil. 3.9 That I may be found in him There is not a more dangerous praecipice than self-righteousnesse this was Laodicea's temper Rev. 3.17 because thou sayest I am rich and have need of nothing and knowest not that thou art wretched and miserable c. She thought she wanted nothing when indeed she had nothing How many doth this damne we see some ships that have scaped the rocks yet are cast away upon the sands so some who have scaped the rocks of grosse sins yet are cast away upon the sands of self-righteousnesse and how hard is it to convince such men of their danger they will not believe but they may be help'd out of the Dungeon with these rotten rags they cannot be perswaded their case is so bad as others would make it Christ tells them they are blind but they are like Seneca's maid who was born blind but she would not beleeve it Ait domum esse coecam The house saith she is dark but I am not blind Christ tells them they are naked and offers his white robes to cover them but they are of a different perswasion and because they are blind they cannot see themselves naked how many have perished by being their own saviours O that this might drive the proud sinner out of himself a man never comes to himself till he comes out of himself and no man can come out till first Christ come in SECT 3. Use 3 IF poverty of spirit be so necessary Trial. How shall I Use 3 know that I am poor in spirit Answ By the blessed effects of this Poverty which are 1. He that is poor in spirit is weaned from himself Psalm 131.2 My soul is even as a weaned child 't is hard for a man to be weaned from himself The Vine catcheth hold of every thing that is near to stay it self upon There is some bough or other a man would be catching hold of to rest upon how hard is it to be brought quite off himself The poor in spirit are divorced from themselves they see they must to hell without Christ My soul is even as a weaned child 2. He that is poor in spirit is a Christ-admirer he hath high thoughts of Christ he sees himself naked and flies to Christ that in his garments he may obtaine the blessing He sees himself wounded and as the wounded Deere runs to the water so he thirsts for Christs blood the water of life Lord saith he give me Christ or I die conscience is turned into a fiery Serpent and hath stung him now all the world for a brazen serpent he sees himself in a state of death and how precious is one leaf of the tree of life which is both for food and medicine The poor in spirit sees all his riches lye in Christ wisdome righteousnesse sanctification c. In every exigence he flies to this magazine and store-house he adores the all-fulnesse in Christ They say of the oyle in Rhemes though they are continually almost spending it yet it never wasts
sit upon the Throne SECT 2. Shewing wherein the Kingdome of heaven excels other Kingdomes 2. HAving shewn wherein the Saints in glory are like Kings let us next see wherein the Kingdom of heaven exceeds other Kingdoms It exceeds 1. In the Founder and Maker other Kingdoms have men for their builders but this Kingdom hath God for its builder Hebr. 11.10 Heaven is said to be made without hands 2 Cor. 5.1 to shew the excellency of it neither Man or Angel could ever lay stone in this building God doth erect this Kingdom its Builder and Maker is God 2. This Kingdom excels in the Riches of it gold doth no so much surpass iron as this Kingdom doth all other riches the gates are of pearl Rev. 21.21 And the foundations of it are garnished with all precious stones Ver. 19. 'T is enough for Cabinets to have pearl but were gates of pearl ever heard of before 't is said Kings shall throw down theiâ— Crowns and Scepters before it Rev. 4.10 as counting all their glory and riches but dust in comparison of it this Kingdom hath Deity it self to enrich it and these riches are such as cannot be weighed in the ballance neither the heart of man can conceive nor the tongue of Angel express 3. This Kingdom exceeds in the Perfection of it other Kingdoms are defective they have not all provisions within themselves nor have they all commodities of their own growth but are forced to traffick abroad to supply their wants at home King Solomon did send for gold to Ophir 2 Chron. 8.18 but there is no defect in the Kingdom of heaven here are all delights and rarities to be had Rev. 21.7 He that overcometh shall inherit all things Here is beauty wisdom glory and magnificence here is the Tree of life in the midst of this Paradise all things are to be found here but sin and sorrow the absence whereof addes to the fulness of this Kingdom 4. It excels in security other Kingdoms fear either Forraign Invasions or Intestine Divisions Solomons Kingdom was peaceable awhile but at last he had an Alarum given him by the enemy 1 Kings 11.4 But the Kingdom of heaven is so impregnable that it fears no hostile assaults or inrodes * Nullus ibi hostium mâ—tus nullae infidiae daemonum Bern. The Divels are said to be locked up in chains Jude 6. The Saints in heaven shall no more need fear them than a man fears that Thiefs robbing who is hanged up in chains The gates of this ceâ—â—â—â—l Kingdom are not shut at all by day Rev. 21.25 We shut the gates of the City in a time of danger but the gates of that Kingdom alwayes stand open to shew that there is no fear of the approach of an enemy the Kingdom hath gates for the magnificence of it but the gates are not shut because of the secureness of it 5. This Kingdom excels in its stability other Kingdoms have vanity written upon them they cease and are changed though they may have an head of gold yet feet of clay Hosea 1.4 I will cause the Kingdom to cease Kingdoms have their climacterical year Where is the glory of Athens the pomp of Troy * Jam seges est ubi Troja fuit What is become of the Assyrian Graecian Persian Monarchy those Kingdoms are demolished and laid in the dust but the Kingdom of heaven hath Eternity written upon it it is an everlasting Kingdom 2 Pet. 1.11 other Kingdoms may be lasting but not everlasting the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom that cannot be shaken Hebr. 12.28 It is fastned upon a strong Basis the Omnipotency of God it runs parallel with Eternity Revel 22.5 They shall reign for ever and ever SECT 3. Shewing that this Kingdom shall be certainly and infallibly entailed upon the Saints 3. I shall next clear the truth of this Proposition that the Saints shall be possessed of this Kingdom 1. In regard of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free-grace Luke 12.32 It is your Fathers good pleasure to give you a Kingdom 'T is not any desert in us but free-graâ—â— in God The Papists say we â—eâ—t the Kingdom ex condigno but we disclaim the title of merit heaven is a donative 2. There is a price paid Jesus Christ hath shed his blood for it all the Saints come to the Kingdom through blood Christs hanging upon the Cross was to bring us to the Crown as the Kingdom of heaven is a gift in regard of the Father so it is a Purchase in regard of the Son SECT 4. The several Corollaries and Inferences drawn from the Point VSE 1. Information 1. Branch It shews us that Infer 1 Religion is no unreasonable thing God doth not cut us out work and give no reward godliness inthrones us in a Kingdom * Non tantum exemplis sed proemiis ad Christum allicimur Bern. When we hear of the Doctrine of Repentance steeping our souls in brinish tears for sin the Doctrine of Mortification pulling out the right eye beheading the King-sin we are ready to think 't is hard to take down this bitter pill but here is that in the Text may sweeten it there is a Kingdom behind and that will make amends for all this glorious recompence doth as far exceed our thoughts as it doth surpass our deserts no man can say without wrong to God that he is a hard Master God gives double pay he bestows a Kingdom upon those that fear him Satan may disparage the ways of God like those spies that raised an ill report of the good Land Num. 13.32 But will Satan mend your wages if you serve him he gives damnable pay instead of a Kingdom chains of darkness Jude 6. 2. See here the mercy and bounty of God that hath Infer 2 prepared a Kingdom for his people it is a favour that we poor vermiculi worms and no men * Psal 22.6 should be suffered to live but that worms should be made Kings this is Divine bounty 't is mercy to pardon us but it is rich mercy to crown us Behold what manner of love is this Earthly Princes may bestow great gifts and donatives on their Subjects but they keep the Kingdom to themselves though Pharaoh advanced Joseph to honour and gave him a Ring from his finger yet he kept the Kingdom to himself Gen. 41.40 Only in the Throne I will be greater than thou but God gives a Kingdom to his people he sets them upon the Throne How doth David admire the goodness of God in bestowing upon him a temporal Kingdom 2 Sam. 7.18 Then went King David in and sate before the Lord and said Who am I O Lord God! and what is my house that thou hast brought me hitherto he wondred that God should take him from the sheep-fold and set him on the Throne that God should turn his shepheards staffe into a Scepter O then how may the Saints admire the riches of grace that God should
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
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
but so it is Prov. 1.22 How long ye simple ones will ye love simplicity Sin is the poyson of the soul yet men love it and he who loves his sin hates a reproof 2. Sin possesseth men with a lunacy Luke 15.7 People are mad in sinne Jeremiah 50.38 THEY ARE MAD ON THEIR IDOLS When sickness grows so violent that men lie raving and are mad they then quarrel with their Physitian and say he comes to kill them So when sin is grown to an head the disease turned to a frenzy then men quarrel with those that tell them of their sins and are ready to offer violence to their Physitians it argues wisdom to receive a reproof Prov. 9.8 Rebuke a wise man and he will love thee A wise man had rather drink a sharp potion than dye of his disease 4. If sin be a soul-sickness then do not feed this Branch 4 disease he that is wise will avoid those things which will increase his disease if he be feaverish he will avoide wine which would inflame the disease if he have the stone he will avoid salt meats he will forbear a dish he loves because it is bad for his disease why should not men be as wise for their souls Thou that hast a drunken lust do not feed it with wine thou that hast a malitious lust do not feed it with revenge thou that hast an unclean lust make not provision for the flesh Rom. 13.14 He that feeds a disease feeds an enemy Some diseases are starved Starve thy sins by fasting and humiliation Either kill thy sin or thy sin will kill thee 5. If sin be a soul-disease and worse than any other Branch 5 then labour to be sensible of this disease There are few who are sensible of their soul-sicknesse they think they are well and ayle nothing they are whole and need not the Physitian 'T is a bad Symptom to hear a sick dying man say he is well The Church of Laodicea was a sick Patient but she thought she was well Rev. 3.17 Thou sayest I am rich and have need of nothing Come to many a man and feele his pulse ask him about the state of his soul he will say he hath a good heart and doubts not but he shall be saved What should be the reason that when men are so desperately sick in their souls and ready to drop into hell yet they conceit themselves in a very good condition 1. There is a spiritual cataract upon their eye they see not their soars Laodicea thought her self rich because she was blind Rev. 3.17 The god of the world blinds mens eyes that they can neither see their disease nor their Physitian Many blesse God their estate is good not from the knowledge of their happinesse but from the ignorance of their danger when Hamans face was covered he was near execution Oh pray with David Lighten mine eyes that I sleep not the sleep of death Psal 13.3 2. Men that are sick think themselves well from the haughtinesse of their spirits Alexander thought himself awhile to be the son of Jupiter and no lesse than a God what an arrogant creature is man though he be sick unto death he thinks it too much a disparagement to acknowledge a disease either he is not sick or he can heal himself If he be poysoned he runs to the herb or rather weed of his own righteousnesse to cure him* Rom. 10.3 3. Men that are sick conceit themselves well through self-love He that loves another will not credit any evil report of him Men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-lovers 2 Tim 3.2 Every man is a Dove in his own eye therefore doth not suspect himself of any disease he will rather question the Scriptures verity than his own malady 4. Self-deceit and the deceit of the heart appears in two things 1. In hiding the disease the heart hides sin as Rachel did her fathers images Gen. 31.34 Hasael did not think that he was so sick as he was he could not imagine that so much wickednesse like a disease should lie lurking in him 2 Kings 8.13 Is thy servant a dog that he should do this great thing As the Viper hath his teeth hid in his gums so that if one should look into his mouth he would think it an harmlesse creature So though there be much corruption in the heart yet the heart hides it and draws a vail over that it be not seen 2. The heart holds a false Glasse before the eye making a man appear fair and his estate very good The heart can deceive with counterfeit grace hence it is men are insensible of their spiritual condition and think themselves well when they are sick unto death 5. Men take up a reverend opinion of themselves and fancy their spiritual estate better than it is through mistake And this mistake is double 1. They enjoy glorious priviledges they were born within the sound of Aarons bells they were baptiz'd with holy water they have been fed with Manna from heaven therefore they hope they are in a good condition Judg. 17.13 Then said Micah Now I know the Lord will do me good seeing I have a Levite to my Priest But alas this is a mistake outward priviledges save not What is any one the better for Ordinances unlesse he be better by Ordinances A childe may die with the breast in its mouth Many of the Jews perished though Christ himself were their Preacher 2. The other mistake is set down by the Apostle 2 Cor. 10.12 They measuring themselves by themselves and comparing themselves amongst themselves are not wise Here is a double Error or mistake First They measure themselves by themselves That is they see they are not so bad as they were therefore they judge their condition is good A Dwarf may be taller than he was yet a dwarf still the Patient may be lesse sick than he was yet far from well a man may be better than he was yet not good Secondly They compare themselves amongst themselves They see they are not so flagitious and profane as others therefore they think themselves well because they are not so sick as others This is a mistake one may as well die of a Consumption as the Plague One man may not be so far off heaven as another yet he may not be near heaven One line may not be so crooked as another yet not strait To the Law to the Testimony the Word of God is the true Standard and measure by which we are to judge of the state and temper of our souls Oh let us take heed of this Rock the phancying our condition better than it is let us take heed of a spiritual Apoplexy to be sick in our souls yet not sensible of this sicknesse What do men talk of a light within them the light within them by nature is not sufficient to shew them the diseases of their souls This light tells them they are whole and have no need of a Physitian Oh what
of Thievery they steal upon a people And as they come without a Call so they stay without a Blessing Jer. 23.32 I sent them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they shall not profit this people at all And so much for the first the Preacher The Pulpit 2. The Pulpit where Christ preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He went up into a Mountain The Law was at first given on the Mount and here Christ expounds it on the Mount This Mount as is supposed by Hierom and others of the Learned was Mount Tabor It was a convenient place to speak in being seated above the people and in regard of the great confluence of hearers 3. The occasion 3. The occasion of Christs ascending the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the multitude The people thronged to hear Christ and he would not dismiss the Congregation without a Sermon but seeing the multitude he went up Jesus Christ came from heaven as a Factor for souls he lay legend here a while preaching was his business the people could not be so desirous to hear as he was to preach he who did compassionate faint bodies Matth. 15.32 did much more pity dead souls it was his meat and drink to do his Fathers will John 4.34 And seeing the multitude he goes up into the Mount and preacheth This he did not only for the consolation of his hearers but the imitation of his Ministers Doctr. From whence observe Doctr. That Christs Ministers according to Christs pattern must embrace every opportunity of doing good to souls praying and preaching and studying must be our work 2 Tim. 4.2 Preach the Word be instant in season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut omnem scil arripiant concionandi occasionem out of season* Peter seeing the multitude lets down the Net and at one Draught catcheth three thousand fouls Acts 2.41 How zealously industrious have Gods Champions been in former Ages in fulfilling the work of their Ministry as we read of Chrysostom Austin Basil the great Calvin Bucer and others who for the work of Christ were nigh unto death The Reasons why the Ministers of Christ according to his pattern should be ambitiously desirous of all opportunities for soul-service are 1. Their Commission God hath intrusted them as Ambassadors 2 Cor. 5.20 Now you know an Ambassador waits for a day of Audience and as soon as a day is granted he doth faithfully and impartially deliver the mind of his Prince Thus Christs Ministers having a Commission delegated to them to negotiate for souls should be glad when there is a day of Audience that they may impart the mind and will of Christ to his people 2. Their Titles 1. Ministers are called Gods Seeds-men 1 Cor. 9.11 therefore they must upon all occasions be scattering the blessed seed of the Word The Sower must go forth and sowe yea though the seed fall upon stones as usually it doth yet we must disseminate and scatter the seed of the Word upon stony hearts because even of these stones God is able to raise up children to himself 2. Ministers are called Stars therefore they must shine by Word and Doctrine in the Firmament of the Church Thus our Lord Christ hath set them a pattern in the Text Seeing the multitude he went up into the Mountain here was a light set upon an hill the bright Morning Star shining to all that were round about Christ calls his Ministers Lux Mundi the light of the World Matth. 5.14 therefore they must be always giving forth their lustre their light must not go out till it be in the socket or till violent death as an extinguisher put it out 3. Christs Ministers must ansam arripere catch at all occasions of doing good to others in regard of the work which they are about and that is saving of souls what a precious thing is a soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Christ takes as it were a pair of scales in his hands and he puts the world in one scale and the soul in the other and the soul out-weighs Matth. 16.26 The soul is of a noble original of a quick operation 't is a flower of eternity here in the bud in heaven fully ripe and blown The soul is one of the richest pieces of Embroidery that ever God made the understanding bespangled with light the will invested with liberty the affections like Musical Instruments tuned with the finger of the Holy Ghost The soul is Christs Partner the Angels Familiar now if the souls of men are of so noble an extract and made capable of glory oh how zealously industrious should Christs Ministers be to save these souls if Christ did spend his blood for souls well may we spend our sweat It was Austins prayer that Christ might find him at his coming aut Precantem aut Praedicantem either Praying or Preaching What a sad sight is it to see precious souls as so many Pearls and Diamonds cast into the dead Sea of Hell 4. The Ministers of Christ seeing the multitude must ascend the Mount because there are so many Emissaries of Satan who lie at the catch to subvert souls How doth the Old Serpent cast out of his mouth floods of water after the woman to drown her Revel 12.15 What floods of Heresie have been poured out in City and Country which have over-flown the banks not only of Religion but Civility Ignatius calls Error the invention of the Divel and Bernard calls it dulce venenum a sweet poyson Mens ears like Spunges have sucked in this poyson Never were the Divels Commodities more vendible in England than now a fine tongue can put off bad wares the Jesuit can silver over his lyes and dress error in truths Coat a weak brain is soon intoxicated when flattery and subtilty meet with the simple they easily become a prey The Romish Whore enticeth many to drink down the poyson of her Idolatry and filthiness because it is given in a golden Cup Revel 17.4 If all who have the plague of the head should dye it would much increase the Bill of Mortality Now if there be so many Emissaries of Satan abroad who labour to make Proselytes to the Church of Rome how doth it concern them whom God hath put into the work of the Ministry to bestir themselves and lay hold on all opportunities that by their spiritual antidotes they may convert sinners from the error of their way and save their souls from death Jam. 5. ult Ministers must not only be Pastores but Praeliatores in one hand they must hold the bread of life and feed the Flock of God in the other hand they must hold the Sword of the Spirit and fight against those errors which carry damnation in their front 5. The Ministers of Christ should wait for all opportunities of soul-service because the Preaching of the Word hath so many Remora's that hinder the progress and success of it never did Pilot meet with so many Euroclydons and cross
the first link of the chaine in his hand hath the whole chaine The Saints have the Spirit of God in them 2 Tim. 1.14 The Holy Ghost which dwelleth in us How can the blessed Spirit be in a man and he not blessed a godly mans heart is a Paradise planted with the choicest fruit and God himself walks in the midst of this Paradise and must he not needs be blessed 2. The Saints are already blessed because their sins are not imputed to them Psal 32.2 Blessed is the man to whom the Lord imputeth not iniquity Gods not imputing iniquity signifies Gods making of sin not to be 't is as if the man had never sinned the debt-book is cancel'd in Christs blood and if the debtor owe never so much yet if the creditor cross the book it is as if he had never owed any thing Gods not imputing sin is that God will never call for the debt or if it should be called for it shall be hid out of sight Jer. 50.20 In those days the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found Now such a man who hath not sin imputed to him is blessed and the reason is because if sin be not imputed to a man then the curse is taken away and if the curse be taken away then he must needs be blessed 3. The Saints are already blessed because they are in Covenant with God This is clear by comparing two Scriptures Jer. 31.33 I will be their God and Psal 144.15 Happy is that people whose God is the Lord This is the crowning blessing to have the Lord for our God impossible it is to imagine that God should be our God and we not blessed This sweet word I will be your God implies 1. Propriety that all that is in God shall be ours his love ours his Spirit ours his mercy ours 2. It implies all Relations 1. Of a Father 2 Cor. 6.18 I will be a Father unto you The sons of a Prince are happy how blessed are the Saints who are of the true blood Royal 2. It implies the relation of an Husband Isa 54.5 Thy Maker is thy husband The Spouse being contracted to her husband is happy by having an interest in all he hath The Saints being contracted by faith are blessed though the solemnity of the Marriage be kept for heaven 3. It implies terms of friendship They who are in Covenant with God are Favourites of heaven Abraham my friend Isa 41.8 'T is counted a Subjects happiness to be in favour with his Prince though he may live a while from Court how happy must he needs be who is Gods Favourite 4. The Saints are already blessed because they have a Reversion of heaven as on the contrary he who hath hell in Reversion is said to be already condemned John 3.18 He that believeth not is condemned already He is as sure to be condemned as if he were condemned already So he who hath heaven in Reversion may be said to be already blessed a man that hath the Reversion of an house after a short Lease is run out he looks upon it as his already this house saith he is mine So a believer hath a Reversion of heaven after the Lease of life is run out and he can say at present Christ is mine and glory is mine he hath jus ad rem a title to heaven and he is a blessed man that hath a title to shew nay faith turns the Reversion into a Possession 5. The Saints are already blessed because they have Primitias the first fruits of blessedness here We read of the earnest of the Spirit and the seal 2 Cor. 1.22 and the first fruits Rom. 8.23 Heaven is already begun in a believer Rom. 14.17 The Kingdome of God is peace and joy in the Holy Ghost This Kingdome is in a believers heart Luk. 17.21 The people of God have a prelibation and taste of blessedness here As Israel tasted a bunch of grapes before they were actually possessed of Canaan So the children of God have those secret incomes of the Spirit those smiles of Christs face those kisses of his lips those love-tokens that are as bunches of grapes and they think themselves sometimes in heaven Paul was let down in a basket Acts 9.25 Oftentimes the Comforter is let down to the soul in an Ordinance and now the soul is in the Suburbs of Hierusalem above a Christian sees heaven by faith and tasts it by joy and what is this but blessedness 6. The Saints may be said in this life to be blessed because all things tend to make them blessed Rom. 8.28 All things work for good to them that love God We say to him that hath every thing falling out for the best You are an happy man the Saints are very happy for all things haue a tendency to their good prosperity doth them good adversity doth them good nay sin turns to their good every trip makes them more watchful their maladies are their medicines are not they happy persons that have every wind blowing them to the right Port 7. A Saint may be said to be blessed because part of him is already blessed he is blessed in his head Christ his head is in glory Christ and believers make one body mystical their head is gotten into heaven Use 1. Inform. Branch 1. See the difference between Use 1 a wicked man and a godly Inform. let a wicked man have never so many comforts still he is cursed let a godly man have Branch 1 never so many crosses still he is blessed let a wicked man have the candle of God shining on him Job 29.3 let his way be so smooth that he meets with no rubs let him have success yet still there is a curse entailed upon him you may read the sinners Inventory Deut. 28.16 17 18. He is not more full of sin than he is of a curse though perhaps he blesseth himself in his wickedness yet he is heir to Gods curse all the curses of the Bible are his portion and at the day of death this portion is sure to be paid but a godly man in the midst of all his miseries is blessed he may be under the cross but not under a curse Branch 2. It shews the priviledge of a believer he Branch 2 not only shall be blessed but he is blessed blessedness is begun in him Psal 115.15 You are blessed of the Lord Let the condition of the Righteous be never so sad yet it is blessed he is blessed in affliction Psal 94. Blessed is he whom thou chastenest Blessed in poverty James 2.5 Poor in the world rich in faith Blessed in disgrace 1 Pet. 4.14 The Spirit of God and of glory resteth upon you This may be a cordial to the fainting Christian he is blessed in life and death Satan cannot supplant him of the blessing Branch 3 Branch 3. How may this take away murmuring and melancholy from a child of
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
with sweet spices the lower it sails the more a Christian is filled with the sweet comforts of the Spirit the lower he fails in humility the fuller a Tree is of fruit the lower the bough hangs the more full we are of the fruits of the Spirit joy and peace Gal. 5.22 the more we bend down in humility St. Paul a chosen Vessel * Acts 9.15 fill'd with the wine of the Spirit * 2 Cor. 5.1 did not more abound in joy than in lowliness of mind Eph. 3.8 Unto me who am less than the least of all Saints is this grace given c. He who was the chief of the Apostles calls himself the least of Saints Those who say they have comfort but are proud they have learned to despise others and are climb'd above Ordinances their comforts are delusions the Divel is able not only to transform himself into an Angel of light 2 Cor. 11.4 but he can transform himself into the Comforter 'T is easie to counterfeit money to silver over brass and put the Kings image upon it the Divel can silver over false comforts and make them look as if they had the stamp of the King of heaven upon them the comforts of God are humbling though they lift the heart up in thankfulness yet they do not puff it up in pride 2. The comforts God gives his Mourners are unmixed they are not tempered with any bitter ingredients worldly comforts are like wine that runs dregs there is that guilt within checks and corrodes in midst of laughter the heart is sad Prov 14.13 Queen Mary once said if she were opened they would find Callis lying at her heart if the breast of a sinner were anatomized and opened you would find a worm gnawing at his heart guilt is a Wolf which feeds in the breast of his comfort a sinner may have a smiling countenance but a chiding conscience his mirth is like the mirth of a man in debt who is every houre in fear of arresting the comforts of wicked men are spiced with bitterness they are worm-wood wine Hi sunt qui trepidant ad omnia fulgura pallent Hor. Cum tonat exanimes primo quoque murmure coelum But spiritual comforts are pure they are not muddied with guilt nor mixed with fear they are the pure wine of the Spirit what the Mourner feels is joy and nothing but joy 3. These comforts God gives his Mourners are sweet Eccles 12.7 Truly the light is sweet so is the light of Gods countenance How sweet are those comforts which bring the Comforter along with them John 14.16 Therefore the love of God shed into the heart is said to be better than wine Cant. 1.2 Wine pleaseth the palate but the love of God chears the conscience the lips of Christ drop sweet smelling myrrhe Cant. 5.13 The comforts God gives are a Christians Musick they are the golden Pot and the Manna the Nectar and Ambrosia of a Christian they are the Saints Festival their banquetting stuffe so sweet are these Divine comforts that the Church had her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fainting fits for want of them Cant. 2.5 stay me with flagons Metonymia Subjecti pro adjuncto the flagons are put for the wine by these flagons are meant the comforts of the Spirit the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all variety of delights to show the abundance of delectability and sweetnesse in these comforts of the Spirit Comfort me with Apples Apples are sweet in taste fragrant in smell so sweet and delicious are those Apples which grow upon the tree in Paradise These comforts from above are so sweet that they make all other comforts sweet health estate relations they are like sawce which makes all our earthly possessions and enjoyments come off with a better relish So sweet are these comforts of the Spirit that they do much abate and moderate our joy in worldly things he who hath been drinking spirits of wine or Alkermes will not much thirst after water and that man who hath once tasted how sweet the Lord is Psal 34.8 and hath drunk the cordials of the Spirit will not thirst immoderately after secular delights Those who play with dogs and birds it is a signe they have no children such as are inordinate in their desire and love of the creature declare plainly that they never had better comforts 4. These comforts which God gives his mourners are holy comforts they are call'd the comforts of the holy Ghost Acts 9.31 Every thing propagates in its own kind * Omne agens operatur secundum naturam agens the holy Ghost can no more produce impure joys in the soul than the Sun can prduce darknesse he who hath the comforts of the Spirit looks upon himself as a person engaged to do God more service Hath the Lord looked upon me with a smiling face I can never pray enough I can never love God enough The comforts of the Spirit raise in the heart an holy antipathy against sin the Dove hates every feather that hath grown upon the Hawke so there is an hatred of every motion and temptation to evil he who hath a principle of life in him opposeth every thing that would destroy life he hates poison so he that hath the comforts of the Spirit living in him sets himself against those sins which would murder his comforts divine comforts give the soul more acquaintance with God 1 John 1.4 Our fellowship is with the Father and his Sonne Jesus 5. The comforts reserv'd for the mourners are filling comforts Rom. 15.13 The God of hope fill you with joy John 16.24 Ask that your joy may be full When God pours in the joyes of heaven they fill the heart and make it run over 2 Cor. 7.4 I am exceeding joyful the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I overflow with joy as a Cup that is filled with wine till it runs over Outward comforts can no more fill the heart than a Triangle can fill a Circle Spiritual joyes are satisfying Psal 63.5 My heart shall be satisfied as with marrow and I will praise thee with ioyful lips Davids heart was full and the joy did break out at his lips Psal 4.7 Thou hast put gladnesse in my heart worldly joyes do put gladnesse into the face 2 Cor. 5.12 they rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the face but the Spirit of God puts gladnesse into the heart divine joyes are heart-joyes Zach. 10.7 John 16.22 Your heart shall rejoyce a believer doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.47 My spirit rejoyceth in God And to show how filling these comforts are which are of an heavenly extraction the Psalmist saith they create greater joy than when wine and cyle encrease Psal 4. Wine and Oyle may delight but not satisfie they have their vacuity and indigence we may say as Zach. 10.2 they comfort in vaine outward comforts do sooner cloy than chear and sooner weary than fill Xerxes offered great rewards to him
lips drop hony his arms sweetly embrace them The Saints shall have a spring-tyde of joy and it shall never be low-water the Saints shall at that day put off their mourning and exchange their sables for white robes Then shall the winter be past the rain of tears be over and gone * Cant. 2.11 12. the flowers of joy shall appear and after the weeping of the Dove the time of the singing of birds shall come This is the great consolation the Jubily of the blessed which shall never expire in this life the people of God taste of joy but in heaven the full vessels shall be broach'd There is a river in the midst of the heavenly Paradise which hath a fountain to feed it Psal 36.8 9. The times we are cast into being for the present sad and cloudy it will not be amisse for the reviving the hearts of Gods people to speak a little of these comforts which God reserves in heaven for his mourners They shall be comforted The greatnesse of these celestial comforts is most fitly in Scripture expressed by the joy of a feast mourning shall be turned into feasting and it shall be a marriage-feast which is usually kept with the greatest solemnity Rev. 19.9 Blessed are they which are called into the marriage-supper of the Lamb. Bullinger and Gregory the great do understand this Supper of the Lamb to be meant of the Saints supping with Christ in heaven * Ibi gratia sine merito charitas fine modo Bernard Rev. 14.13 men after hard labour go to supper So when the Saints shall rest from their labours * Ibi gratia sine merito charitas fine modo Bernard Rev. 14.13 they shall sup with Christ in glory Now to speak something of the last great Supper It will be a great Supper 1. In regard of the Founder of this Feast God it is the Supper of a King therefore sumptuous and magnificent Psalm 95.3 The Lord is a great God and a great King above all gods Where should there be state and magnificence but in a Kings Court 2. It will be a great Supper in regard of the cheere and provision this exceeds all Hyperbolies What blessed fruit doth the tree of life in Paradise yield Rev. 2.7 Christ will lead his Spouse into the banquetting-house and feast her with those rare Viands and cause her to drink that spiced wine that heavenly Nectar and Ambrosia wherewith the Angelical powers are infinitely refreshed First Every dish served in at this heavenly Supper shall be sweet to our palate there is no dish here we do not love Christ will make such savory meat as he is sure his Spouse loves Secondly There shall be no want here there is no want at a Feast the various fulnesse in Christ will prevent a scarcity and it will be a fulnesse without surfeit because a fresh course will continually be served in Thirdly they who eate of this Supper shall never hunger more hunger is a sharp sawce the Lambs Supper shall not only satisfie hunger but prevent it Rev. 7.16 They shall hunger no more 3. It will be a great Supper in regard of the company invited Company adds to a Feast and is of it self sawce to sharpen and provoke the appetite Saints Angels Archangels will be at this Supper nay Christ himself will be both Founder and Guest the Scripture calls it an innumerable company * Cedit in solatium beatoram qui eo sanè laetiores quo plures sunt c. Heb. 12. and that which makes the society sweeter is that there shall be perfect love at this Feast The Motto shall be cor unum via una one heart and one way all the guests shall be linked together with the golden chain of charity 4. It will be a great supper in regard of the holy mirth Eccles 10.19 a feast is made for mirth at this supper there shall be joy and nothing but joy Psalm 16. ult There is no weeping at a feast O what triumph and acclamations will there be There are two things at this Supper of the Lamb will create joy and mirth 1. When the Saints shall think with themselves that they are kept from a worse supper The Devils have a supper such an one as it is a black banquet there are two dishes serv'd in weeping and gnashing of teeth every bit they eate makes their hearts ake who would deny them their dinner here who must have such a supper 2. It will be matter of joy at the Supper of the Lamb that the Master of the Feast bids all his guests welcome the Saints shall have the smiles of Gods face the kisses of his lips he will lead them into the wine-cellar and display the Banner of love over them The Saints shall be as ful of solace as sanctity What is a Feast without mirth worldly mirth is flashy empty this shall be infinitely delightful and ravishing 5. It will be a great supper for the musick This will be a marriage-supper and what better musick than the Bridegroomes voyce saying my Spouse my undefiled Take thy fill of love there will be the Angels Anthems * Ibi Angelorum Chori concinnut Aug. The Saints triumphs the Angels those trumpeters of heaven shall sound forth the excellencies of Jehovah and the Saints those noble Queristers shall take down their harps from the willows and joyne in consort with the Angels praysing and blessing God Rev. 15.2 3. I saw them that had gotten the victory over the Beast having the Harps of God and they sing the song of Moses and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints c. O the sweet harmony at this Feast it shall be Musick without discord 6. This Supper is great in regard of the place where it shall be celebrated in the Paradise of God Rev. 2.7 It is a stately Palace stately 1. For its scituation 't is in excelsis of a very great heighth Rev. 21.8 For its prospect all sparkling beauties are there concentred and the delight of the prospect is propriety that is the best prospect where a man can see furthest on his own ground 3. For its amplitude this Royal Feast shall be kept in a most spacious Room a Room infinitely greater than the whole firmament one Star whereof if we may believe Astronomers is bigger than the whole earth though there be such a multitude as no man can number of all Nations Kindreds People and Tongues Revel 7.9 yet the Table is long enough and the Room spatious enough for all the Guests Aulus Gellius in his 13th Book makes this to be one of those four things which are requisite to a Feast locus electus a fit place The Empyrean heaven bespangled with light arrayed with rich hangings embroydered with glory seated above all the visible orbs is the place of the Marriage-supper this doth infinitely transcend the
him in the Gospel they have a withered hand and cannot stretch it out to good uses They have all quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are a Kin to the Churl Nabal 1 Sam. 25.11 Shall I take my bread and my water and give it unto men whom I know not whence they be It was said of the Emperour Pertinax he had a large Empire but a narrow scanty heart * Augustum imperium angustum animum There was a Temple at Athens which was called the Temple of mercy it was dedicated to charitable uses and it was the greatest reproach to upbraid one with this that he had never been in the Temple of mercy 't is the greatest disgrace to a Christian to be unmerciful Covetous men while they enrich themselves they debase themselves setting up a Monopoly and committing Idolatry with Mammon thus making themselves lower than their angels as God made them lower than his Angels In the time of Pestilence it is sad to have your houses shut up but it is worse to have your hearts shut up How miserable is it to have a Sea of sin and not a drop of mercy Covetous hearts like the Leviathan are firm as a stone Job 41.24 One may as well extract oyle out of a flint as the golden oyle of charity out of their flinty hearts The Philosopher saith that the coldness of the heart is a presage of death * Corde infrigidato moritur animal When mens affections to works of mercy are frozen this coldness at heart is ominous and doth sadly portend that they are dead in sin We read in the Law that the Shell-fish was accounted unclean this might probably be one Reason because the meat of it was inclosed in the Shell and it was hard to come by They are to be reckoned among the unclean who inclose all their Estate within the Shell of their own Cabinet and will not let others be the better for it How many have lost their souls by being so saving There are some who perhaps will give the poor good words and that is all * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Jam. 2.15 If a brother or sister be naked and destitute of food and one of you say to them Depart in peace be ye warmed and filled notwithstanding you give them not those things which are needful what doth it profit Good words are but a cold kind of charity * Veritas fundatur in aliquo esse the poor cannot live as the Camelion upon this Ayre let your words be as smooth as oyle they will not heal the wounded let them drop as the honey-comb they will not feed the hungry 1 Cor. 13.1 Though I speak with the tongue of Angels and have not charity I am but as a tinkling Cymbal 'T is better to be Charitable as a Saint than Eloquent as an Angel Such as are cruel to the poor let me tell you you unchristian your selves unmercifulness is the sin of the Heathen Rom. 1.31 While you put off the bowels of Mercy you put off the badge of Christianity Saint Ambrose saith that when we relieve not one whom we see ready to perish with hunger we are guilty of his death * Pasce fame morientem si non paveris occiâ—isti Ambr. If this Rule hold true there are more guilty of the breach of the sixth Commandment than we are aware of St. James speaks a sad word Jam. 2 13. For he shall have judgement without mercy that shewed no mercy How do they think to find mercy from Christ who never shewed mercy to Christ in his members Dives denied Lazarus a crumb of bread and Dives was denied a drop of water At the last day behold the sinners Inditement Matth. 25.42 I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink Christ doth not say Ye took away my meat but Ye gave me none ye did not feed my members then follows the sentence Ite maledicti Depart from me ye cursed When Christs poor come to your doors and you bid them Depart from you the time may come when you shall knock at heaven gate and Christ will say Go from my door Depart from me ye cursed In short Covetousness is a foolish sin God gave the Rich man in the Gospel that appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou fool Luk. 12.20 The Covetous man doth not enjoy what he doth possess he imbitters his own life he discruciates himself with care either how to get or how to increase or how to secure an Estate and what is the issue and result often as a just reward of sordid penuriousness God doth blast and wither him in his outward Estate That saying of Gregory Nazianzene * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is to be seriously weighed God many times lets the Thief take away and the Moth consume that which is injuriously and unmercifully with-held from the poor Before I leave this Use I am sorry that any who go for honest men should be brought into the Inditement I mean that any Professors should be impeached as guilty of this sin of covetousness and unmercifulness Sure I am Gods Elect put on bowels Col. 3.12 I tell you these devout Misers are the reproach of Christianity they are wens and spots in the face of Religion I remember Aelian in his History reports that in India there is a Griffin having four feet and wings his Bill like the Eagles 't is hard whether to rank him among the Beasts or the Fowle So I may say of penurious Votaries they have the wings of profession by which they seem to flie to heaven but the feet of Beasts walking on the Earth and even licking the dust 't is hard where to rank these whether among the godly or the wicked Oh take heed that seeing your Religion will not destroy your Covetousness at last your Covetousness doth not destroy your Religion The Fabulist tells a Story of the Hedge-hog that came to the Coney-Burroughs in stormy weather and desired Harbour promising that he would be a quiet Ghuest but when once he had gotten entertainment he did set up his prickles and did never leave till he had thrust the poor Coneys out of their Burroughs So Covetousness though it hath many fair pleas to insinuate and wind it self into the heart yet assoon as you have let it in this Thorn will never leave pricking till it hath choaked all good beginnings and thrust all Religion out of your hearts SECT 8. Perswading to mercifulness Use 3 Use 3 I Proceed next to the Exhortation to beseech all Christians to put on bowels of mercies Exhort be ready to indulge the miseries and necessities of others Saint Ambrose calls charity the summe of Christianity and the Apostle makes it the very definition of Religion James 1. ult Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and the widows
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
heart to be ignorant of sin Signs of an impure heart or Christ argues impurity of heart Nahash the Ammonite would enter into Covenant with the men of Jabesh-Gilead so he might thrust out their right eyes 1 Sam. 11.2 Satan leaves men their left eye in worldly knowledge they are quick-sighted enough but the right eye of spiritual knowledge is quite put out 2 Cor. 4.4 Ignorance is Satans strong hold Acts 26.18 The Divels are bound in chains of darkness Jude 6. So are all ignorant persons impossible it is that an ignorant heart should be good it is knowledge makes the heart good Prov. 19.2 That the soul be without knowledge it is not good For any to say though their mind be ignorant yet their heart is good they may as well say though they are blind yet their eyes are good In the Law when the plague of Leprosie was in a mans head the Priest was to pronounce him unclean This is the case of an ignorant man the Leprosie is in his head he is unclean That heart cannot be very pure which is a Dungeon Grace cannot reign where ignorance reigns an ignorant man can have no love to God Ignoti nulla cupido he cannot love that which he doth not know he can have no faith knowledge must usher in faith Psal 9.10 he cannot worship God aright John 4.22 Though he may worship the true God yet in a wrong manner ignorance is the root of sin blindness leads to lasciviousness Ephes 4.18 19. Prov. 7.23 Ignorance is the mother of pride Revel 3.17 It is the cause of Error 2 Tim. 3.6 and which is worst an affected ignorance aliud est nescire aliud nolle scire Many are in love with ignorance * Non modo ducem non quaerunt sed oblatum respuunt Bern. they hug their disease Job 21.14 2 Pet. 3.5 Ignorant minds are impure there is no going to heaven in the dark 2. That heart is impure which sees no need of purity Revel 3.17 I am rich and have need of nothing Not to be sensible of a disease is worse than the disease you shall hear a sick man say I am well I ayle nothing there are some who need no Repentance Luk. 15.7 Some sinners are too well to be cured heart-purity is as great a wonder to a natural man as the new-birth was to Nicodemus Joh. 3.4 'T is sad to think how many go on confidently and are ready to bless themselves never suspecting their condition till it be too late 3. He hath an impure heart who regards iniquity in his heart Psal 66.18 If I regard iniquity in my heart the Lord will not hear me In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I look upon sin that is with a lustful look sin-regarding is inconsistent with heart-purity Quest What is it to regard iniquity Quest Answ 1 Answ 1. When we indulge sin when sin not only lives in us but we live in sin Some will leave all their sins but one Jacob would let all his sons go but Benjamin Satan can hold a man by one sin the Fowler holds the Bird fast enough by a Wing or Claw Others hide their sins like one that shuts up his Shop-windows but follows his Trade within doors Many deal with their sins as Moses his mother dealt with him she hid him in the Ark of Bulrushes as if she had left him quite but her eye was still upon him and in conclusion she became his Nurse Exod. 2.9 So many seem to leave their sins but they only hide them from the eye of others their heart still goes after them and at last they Nurse and give the breast to their sins 2. To regard iniquity is to delight in iniquity A child of God though he sins yet he doth not take a complacency in sin Rom. 7.15 What I hate that do I but impure souls make a recreation of sin 2 Thes 2.12 They had pleasure in unrighteousness Never did one feed with more delight on a dish he loves than a wicked man doth upon the forbidden fruit This delight shews the will is in the sin Et voluntas est regula mensura actionis 3. To regard iniquity is to lay in provision for sin Rom. 13.14 Make not provision for the flesh Sinners are Caterers for their lusts 't is a Metaphor taken from such as make provision for a Family or victual a Garrison The Greek word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a projecting and fore-casting in the mind how to bring a thing about This is to make provision for the flesh when one studies to gratifie the flesh and lay in fuel for lust Thus Amnon made provision for the flesh 2 Sam. 13.5 He fains himself sick and his sister Tamar must be his Nurse she must cook and dress his meat for him by which means he defiled the breasts of her Virginity it is sad when mens care is not to discharge conscience but to satisfie lust 4. To regard iniquity is to give it respect and entertainment as Lot shewed respect to the Angels Gen. 19.2 He bowed himself with his face toward the ground and said behold now my Lords turn in I pray you c. When the Spirit of God comes it is repulsed and grieved but when tentation comes the sinner bowes to it sets open the great Gates and saith Turn in my Lord this is to regard iniquity 5. He is said to regard sin that doth not regard the threatnings of God against sin We read of seven thunders uttering their voyce Rev. 10.3 How many thunders in Scripture utter their voyce against sin Psal 68.21 God shall wound the hairy scalp of such an one as goes on still in his Trespasses Here is a thundering Scripture but sinners fear not this thunder let a Minister come as a Boanerges cloathed with the spirit of Eliah and denounce all the curses of God against mens sins they regard it not they can laugh at the shaking of a Spear * Job 41.29 this is to regard iniquity and doth argue an impure heart 4. An unbelieving heart is an impure heart The Scripture calls it expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil heart of unbelief Hebr. 3.12 An unbelieving heart is evil summo gradu 't is full of the poyson of hell Unbelief is omnium peccatorum colluvies the root and receptactle of sin 1. Unbelief is a God-affronting sin 1. It puts the lye upon God it calls in question his power * Psa 78.19 20. mercy truth 1 John 5.10 He that believeth not hath made God a lyar And can a greater affront be cast upon the God of glory 2. It makes us trust to second causes which is a setting the creature in the room of God 2 Chron. 16.12 Asa in his disease sought not to the Lord but to the Physitians He relied more on the Physitian than upon God Saul seeks to the Witch of Endor O high affront to lean upon the Reed and neglect the Rock
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
God is good to such as are of a clean heart 7. Heart purity makes way for heaven the pure in heart shall see God Happiness is nothing but the quintessence of holiness purity of heart is heaven begun in a man holiness is called in Scripture the anointing of God 1 John 2.27 Solomon was first anointed with the holy oyle and then he was made King 1 Kings 1.39 The people of God are first anointed with the oyle of the Spirit and made pure in heart and then the Crown of glory is set upon their head * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar And is not purity to be highly valued it lays a Train for glory purity of heart and seeing of God are linked together 8. The examples of those who have been eminent for heart-purity the Lord Jesus was a pattern of purity John 8.46 Which of you convinceth me of sin in this we are to imitate Christ we are not to imitate him in raising the dead * Non mundos fabricare non mortuos susciâ—ere Aug. or in working miracles but in being holy 1 Pet. 1.16 Besides this golden pattern of Christ we are to write after the fair copy of those Saints who have been of a Dove like purity David was so pure in heart that he was a man after Gods heart Abraham so purified by faith that he was one of Gods Cabinet-counsel * Gen. 18.17 Moses so holy that God spake with him face to face what were the rest of the Patriarchs but so many plants of Renown flourishing in holiness The fathers in the primitive Church were exemplary for purity Gregory Nazianzene Basil Augustine they were so inlaid and adorn'd with purity that envy it self could not tax them * Stabilitatem habuerunt in fide sanctitatem in opere therefore as Caesar wished he had such Souldiers as were in the time of Alexander the great so we may wish we had such Saints as were in the Primitive times so just were they in their dealings so decent in their attire so true in their promises so devout in their Religion so unblameable in their lives that they were living Sermons walking Bibles real Pictures of Christ and did help to keep up the credit of godliness in the world 9. Heart-purity is the only jewel you can carry out of the world Hast thou a child thou delightest in or an Estate you can carry nothing out of the world 1 Tim. 6.7 Purity of heart is the only commodity can be with comfort transported this is that will stay longest with you usually we love those things will last longest we prize a Diamond or piece of gold above the most beautiful flower because fading heart-purity hath perpetuity it will go with us beyond the grave SECT 6. Means for heart-purity BUT how shall we attain to heart-purity 1. Often look into the Word of God John 15.3 Now ye are clean through the Word Psal 119.140 Thy Word is very pure Gods Word is pure not only for the matter of it but the effect because it makes us pure John 17.17 Sanctifie them through thy truth thy Word is truth By looking into this pure Chrystal we are changed into the image of it the Word is both a glass to shew us the spots of our souls and a lavor to wash them away the Word breaths nothing but purity it irradiates the mind it consecrates the heart 2. Go to the Bath There are two Baths Christians should wash in 1. The Bath of tears * Lavacrum lachrymarum Go into this Bath Peter had sullied and defiled himself with sin and he washed himself with penitential tears Mary Magdalen who was an impure sinner stood at Jesus feet weeping Luk. 7.38 Maries tears did wash her heart as well as Christs feet Oh sinners let your eyes be a fountain of tears weep for those sins which are so many as have passed all Arithmetick this water of contrition is healing and purifying 2. The Bath of Christs blood * Lavacrum sanguinis this is that fountain opened for sin and for uncleanness Zach. 13.1 A soul steeped in the brinish tears of Repentance and bathed in the blood of Christ is made pure this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the legal washings and purifications were but Types and Emblems representing Christs blood this blood layes the soul a whitening 3. Get faith 'T is a soul-cleansing grace Acts 15.9 Having purified their hearts by faith The woman in the Gospel that did but touch the hem of Christs garment was healed a touch of faith heals If I believe Christ and all his merits are mine how can I sin against him we do not willingly injure those friends which we believe love us Nothing can have a greater force and efficacy upon the heart to make it pure than faith faith will remove Mountains the Mountains of pride lust envy faith and the love of sin are inconsistent 4. Breath after the Spirit it is called the holy Spirit Eph. 1.13 It purgeth the heart as Lightning purgeth the Aire That we may see what a purifying vertue the Spirit hath it is compar'd 1. To fire Acts 2.3 Fire is of a purifying nature it doth refine and cleanse mettals it separates the dross from the gold the Spirit of God in the heart doth refine and sanctifie it it burns up the dross of sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 2. The Spirit is compared to wind Acts 2.2 There came a sound from heaven as of a mighty rushing wind and they were all filled with the Holy Ghost The wind doth purifie the Aire * Ventus aerem expurgat when the Aire by reason of foggy vapours is unwholsome the wind is a Fan to winnow and purifie it Thus when the vapours of sin arise in the heart vapours of pride and covetousness earthly vapours the Spirit of God ariseth and blows upon the soul and so purgeth away these impure vapours The Spouse in the Canticles prays for a Gaâ—e of the Spirit that she might be made pure Cant. 4.16 3. The Spirit is compared to water John 7.38 39. He that believeth on me out of his belly shall flow Rivers of living water but this spake he of the Spirit The Spirit is like water not only to make the soul fruitful for it causeth the desert to blossome as the Rose Isa 32.15 Isa 35.1 But the Spirit is like water to purifie Whereas before the heart of a sinner was unclean and whatever he touch'd had a tincture of impurity Num. 19.22 when once the Spirit comes into the heart it doth with its continual showres and lavors wash off the filthiness of it making it pure and fit for the God of the spirits to dwell in 5. Take heed of familiar converse and intercourse with the wicked One vain mind makes another one hard heart makes another the stone in the body is not infectious but the stone in the heart is One profane spirit poysons another Beware of the
society of the wicked Quest Quest But what hurt is in this did not Jesus Christ converse with sinners Luk. 5.29 Answ 1 Answ 1. There was a necessity for that If Jesus Christ had not come among sinners how could any have been saved He went among sinners not to joyn with them in their sins but to heal them of their sins He was not a Companion of sinners but a Physitian of sinners * Ut si accusetur medicus quod in domum aegroti intraverat Austin 2. Though Christ did converse with sinners he could not be polluted with their sin his Divine Nature was a sufficient Antidote to preserve him from infection Christ could be no more defiled with their sin then the Sun is defiled by shining on a Dunghill Sin could no more stick on Christ than a Bur on a glass of Chrystal the soil of his heart was so pure that no viper of sin could breed there But the case is altered with us we have a stock of corruption within and the least thing will encrease this stock therefore it is dangerous mingling our selves among the wicked If we would be pure in heart let us shun their society He that would preserve his garment clean avoids the dirt the wicked are as the mire Isa 57.20 The fresh waters running among the salt taste brackish 6. If you would be pure walk with them that are pure as the communion of Saints is in our Creed so it should be in our company Prov. 13.20 He that walketh with the wise shall be wise and he that walketh with the pure shall be pure The Saints are like a Bed of spices by intermixing our selves with them we shall partake of their savouriness association begets assimilation sometimes God blesseth good society to the conversion of others 7. Wait at the posts of Wisdoms doors Reverence the Word preached the Word of God suck'd in by faith * Hebr. 4.2 transforms the heart into the likeness of it Rom. 6.17 The Word is an holy seed * Jam. 1.18 which being cast into the heart makes it partake of the Divine Nature * 2 Pet. 1.4 8. Pray for heart-purity Job propounds the question Who can bring a clean thing out of an unclean Job 15.14 God can do it out of an impure heart he can produce grace make that prayer of David Psal 51.10 Create in me a clean heart O God Most men pray more for full purses than pure hearts we should pray for heart-purity fervently it is a matter we are most nearly concerned in without holiness no man shall see the Lord. Our prayer must be with sighs and groans Rom. 8. There must not only be elocution but affection Jacob wrestled in prayer Gen. 32.24 Hannah poured out her soul 1 Sam. 1.15 We oft pray so coldly our Petitions even freezing between our lips as if we would teach God to deny * Ludit Deum qui ore petit quod corde negligit We pray as if we cared not whether God heard us or no. Oh Christian be earnest with God for a pure heart lay thy heart before the Lord and say Lord Thou who hast given me an heart give me a pure heart My heart is good for nothing as it is it defiles every thing it toucheth Lord I am not fit to live with this heart for I cannot honour thee nor to dye with it for I cannot see thee oh purge me with Hysop let Christs blood be sprinkled upon me let the Holy Ghost descend upon me Create in me a clean heart O God Thou who biddest me give thee my heart Lord make my heart pure and thou shalt have it MATTH 5.8 They shall see God CHAP. XVII The blessed priviledge of seeing God explained THESE words are linked to the former and they are a great incentive to heart-purity the pure heart shall see the pure God There is a double-sight which the Saints have of God 1. In this life that is spiritually by the eye of faith Faith sees Gods glorious Attributes in the glass of his Word faith beholds him shewing forth himself through the Lattice of his Ordinances Thus Moses did see him who was invisible Hebr. 11.27 Believers see Gods glory as it were vailed over they behold his back-parts Exod. 23.33 2. In the life to come and this glorious sight of God is meant in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall see God A pleasant prospect this Divines call the beatifical vision * Inspectio sola divinitatis efficit ut beatius nihil esse potest Cassiodor at that day the Vail will be pull'd off and God will shew himself in all his glory to the soul as a King on a day of Coronation shews himself in all his Royalty and Magnificence This sight of God will be the heaven of heaven we shall indeed have a sight of Angels and that will be sweet but the quintessence of happiness and the Diamond in the Ring will be this we shall see God If the Sun be absent it is night for all the Stars The Angels are called Stars Job 38.7 But it would be night in heaven if the Sun of righteousness did not shine there it is the Kings presence makes the Court Absalom counted himself but half alive unless he might see the Kings face * 2 Sam. 14.32 Blessed are the pure in heart for they shall see God This sight of God in glory is 1. Partly mental and intellectual we shall see him with the eyes of our mind If there be not an intellectual sight of God how do the spirits of just men made perfect see him 2. Partly corporeal not that we can with bodily eyes behold the bright essence of God Indeed the Anthromorphites and Vorstians erroneously held that God had a visible shape and figure as man was made Gods image so they thought God was made in made in mans image but God is a spirit John 4.24 and being a Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible 1 Tim. 1.17 He cannot be beheld by bodily eyes whom no man hath seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can see 1 Tim. 6.16 A sight of his glory would overwhelme us this wine is too strong for our weak heads But when I say our seeing of God in heaven is corporeal my meaning is we shall with bodily eyes behold Jesus Christ through whom the glory of God his wisdom holiness mercy shall shine forth to the soul Put a back of steel to the glass and you may see a face in it so the humane nature of Christ is as it were a back of steel through which we may see the glory of God * 2 Cor. 4.6 in this sense that Scripture is to be understood Job 19.26 with these eyes shall I see God SECT 1. Setting forth the excellency of the Beatifical vision NOW concerning this blessed sight of God it is so sublime and sweet that I can but draw a dark shadow of it we shall better understand it
when we come to heaven only at present I shall lay down these nine Aphorisms or Maxims 1. Our sight of God in heaven shall be a transparent sight here we see him per aenigma through a glass darkly 1 Cor. 13.12 But through Christ we shall behold God in a very illustrious manner God will so far unvail himself and shew forth his glory as the soul is capable to receive if Adam had not sinned yet it is probable he should never have had such a clear sight of God as the Saints in glory shall 1 John 3.2 We shall see him as he is now we see him as he is not he is not mutable not mortal there we shall see him as he is in a very transparent manner then shall I know even as also I am known 1 Cor. 13.12 that is clearly Doth not God know us clearly and fully then shall the Saints know him according to their capacity as they are known as their love to God so their sight of God shall be perfect 2. This sight of God will be a transcendent sight it will surpass in glory such glittering beams shall sparkle forth from the Lord Jesus as shall infinitely amaze and delight the eys of the beholders Imagine what a blessed sight it will be to see Christ wearing the Robe of our humane nature and to see that nature sitting in glory above the Angels If God be so beautiful here in his Ordinances Word Prayer Sacraments if there be such excellency in him when we see him by the eye of faith through the prospective glass of a promise O what will it be when we shall see him face to face when Christ was transfigured on the Mount he was full of glory Matth. 17.2 If his transfiguration were so glorious what will his inauguration be what a glorious time will it be when as it was said of Mordecai we shall see him in the presence of his Father arrayed in Royal apparel and with a great Crown of gold upon his head Esth 8.15 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There will be glory beyond Hyperbole if the Sun were ten thousand times brighter than it is it could not so much as shadow out this glory in the heavenly Horizon we shall behold beauty in its first magnitude and highest elevation there we shall see the King in his glory * Isa 33.17 All lights are but Eclipses compared with that glorious Vision Appelles pensil would blot Angels tongues would but disparage it 3. This sight of God will be a transforming sight 1 John 3.2 We shall be like him The Saints shall be changed into glory as when the light springs into a dark Room the Room may be said to be changed from what it was The Saints shall so see God as to be changed into his image Psal 17. ult Here Gods people are black'd and sullied with infirmities but in heaven they shall be as the Dove covered with silver wings they shall have some rayes and beams of Gods glory shining in them as a man that rowles himself in the Snow is of a Snow-like whiteness as the Chrystal by having the Sun shine on it sparkles and looks like the Sun so the Saints by beholding the brightness of Gods glory shall have a tincture of that glory upon them not that they shall partake of Gods very essence for as the iron in the fire becomes fire yet remains iron still so the Saints by beholding the lustre of Gods Majesty shall be glorious creatures but yet creatures still 4. This sight of God will be a joyful sight Acts 2.28 Thou shalt make me glad with the light of thy countenance After a sharp Winter how pleasant will it be to see the Sun of righteousness displaying himself in all his glory Doth faith breed joy 1 Pet. 1.8 In whom though now you see him not yet believing ye rejoyce with joy unspeakable If the joy of FAITH be such what will the joy of vision be the sight of Christ will amaze the eye with wonder and ravish the heart with joy If the face of a friend whom we intirely love doth so affect us and drive away sorrow O how chearing will the sight of God be to the Saints in heaven then indeed it may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your heart shall rejoyce John 16.22 And there are two things which will make the Saints vision of God in heaven joyful 1. Through Jesus Christ the dread and terror of the Divine Essence shall be taken away Majesty shall appear in God to preserve reverence but withal Majesty cloathed with beauty and tempered with sweetness to excite joy in the Saints We shall see God as a friend not as guilty Adam did who was afraid and hid himself * Gen. 3.10 but as Queen Esther looked upon King Ahashuerus holding forth the golden Scepter * Esth 5.2 surely this sight of God will not be formidable but comfortable 2. The Saints shall not only have vision but fruition they shall so see God as to enjoy him Aquinas and Scotus dispute the case whether the formalis ratio the very formality and essence of blessedness be an act of the understanding or the will Aquinas saith Happiness consists in the intellectual part the bare seeing of God Scotus saith Happiness is an act of the will the enjoying of God but certainly true blessedness comprehends both * Illi acu rem tangunt qui in visione amore Dei simul consistere volunt beatitudinem Dr. Arrows it lies partly in the understanding by seeing the glory of God richly displayed and partly in the will by a sweet delicious taste of it and acquiescence of the soul in it we shall so see God as to love him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so love him as to be filled with him the seeing of God implies fruition Matth. 25.21 Enter thou into the joy of thy Lord not only behold it but * Non tantum aderit gloria sed incrit Bern. enter into it Psal 36.9 In thy light we shall see light there is vision Psal 16. ult At thy right hand there are pleasures for evermore there is fruition So great is the joy which flows from the sight of God as will make the Saints break forth into triumphant Praises and Hallelujahs 5. This sight of God will be a satisfying sight Cast three worlds into the heart and they will not fill it but the sight of God satisfies Psal 17.15 I shall be satisfied when I awake with thy likeness Solomon saith the eye is not satisfied with seeing Eccles 1.8 But there the eye will be satisfied with seeing God and nothing but God can satisfie The Saints shall have their heads so full of knowledge and their hearts so full of joy that they shall find no want 6. It will be an unweariable sight Let a man see the raâ—est sight that is he will soon be cloyed when he comes into a Garden and sees delicious walks fair Arbours
pleasant Flowers within a little while he grows weary but it is not so in heaven there is no surfet * Ibi nec fames nec fastidium Bern. we shall never be weary of seeing God for the Divine Essence being infinite there shall be every moment new and fresh delights springing forth from God into the glorified soul the soul shall not so desire God but it shall still be full nor shall it be so full but it shall still desire so sweet will God be that the more the Saints behold God the more they will be ravished with desire and delight 7. It will be a beneficial sight it will tend to the bettering and advantaging of the soul some colours while they delight the eyes they hurt them but this intuition and vision of God shall better the soul and tend to its infinite happiness Eves looking upon the Tree of knowledge did prejudice her sight she afterwards grew blind upon it but the Saints can receive no detriment from the inspection of glory this sight will be beatifical The soul will never be in its perfection till it comes to see God this will be the crowning blessing 8. This sight of God shall be perpetuated here we see objects awhile and then our eyes grow dim and we need Spectacles but the Saints shall always behold God as there shall be no cloud upon Gods face so the Saints shall have no Mote in their eye their sight shall never grow dim but they shall be to all Eternity looking on God that beautiful and beatifical object O what a soul-ravishing sight will this be God must make us able to bear it we can no more endure a sight of glory than a sight of wrath * Sensibile forte destruit sensum but the Saints after this life shall have their capacities enlarged and they shall be qualified and made fit to receive the penetrating beams of glory 9. It will be a speedy sight There are some who deny that the soul is immediately after death admitted to the sight of God but I shall make good this Assertion that the Saints shall have an immediate transition and passage from death to glory assoon as death hath closed their eyes they shall see God if the soul be not presently after death translated to the beatifical Vision then what becomes of the soul in that juncture of time till the Resurrection 1. Doth the soul go into torment That cannot be for the soul of a believer is a member of Christs body mystical and if this soul should go to hell then something of Christ should go to hell a member of Christ might be for a time damned but that is impossible 2. Doth the soul sleep in the body as some drowsily imagine How then shall we make good sense of that Scripture 2 Cor. 5.8 We are willing rather to be absent from the body and to be present with the Lord. If the soul at death be absent from the body then it cannot sleep in the body 3. Doth the soul dye so the Lucianists held that the soul was mortal and did dye with the body but as Scaliger observes it is impossible that the soul being of a spiritual uncompounded nature should be subject to corruptibility * Luke 12. ◠Such as say the soul dies I would demand of them wherein the soul of a man then differs at death from the soul of a brute By all which it appears that the soul of a believer after death goes immediatly to God Luk. 23.43 This day shalt thou be with me in Paradise That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me shews clearly that the Thief on the Cross was translated to heaven for there Christ was Ephes 4.10 And the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day shews that the Thief on the Cross had an immediate passage from the Cross to Paradise so that the souls of believers have a speedy Vision of God after death it is but winking and they shall see God SECT 2. The sinners misery that he shall not see God Use 1 1. SEE the misery of an impure sinner he shall not be admitted to the sight of God the pure in heart only shall see God Such as live in sin whose souls are dyed black with the filth of hell they shall never come where God is they shall have an affrighting Vision of God but not a beatifical Vision they shall see the flaming Sword and the burning Lake but not the Mercy-seat God in Scripture is sometimes called a consuming fire sometimes the Father of lights the wicked shall feel the fire but not see the light Impure souls shall be covered with shame and darkness as with a Mantle and shall never see the Kings face they who would not see God in his Ordinances shall not see him in his glory SECT 3. That we should labour to be rightly qualified for this Vision Use 2 2. IS there such a blessed priviledge after this life then let me perswade all who hear me this day 1. To get into Christ We cannot come to God but by Christ we cannot see God but through Christ Moses when he was in the Rock did see God Exod. 33.32 In this blessed Rock Christ we shall see God 2. Be purified persons it is only the pure in heart who shall see God it is only a clear eye can behold a bright transparent object those only who have their hearts cleansed from sin can have this blessed sight of God sin is such a cloud as if it be not removed will for ever hinder us from seeing the Sun of righteousness Christian Hast thou upon thy heart holiness to the Lord then thou shalt see God there are many saith Saint Austin could be content to go to heaven but they are loth to take the way that leads thither they would have the glorious Vision but neglect the gracious Union There are several sorts of eyes which shall never see God the ignorant eye the unchaste eye the scornful eye the malicious eye the covetous eye if you would see God when you dye you must be purified persons while you live 1 John 3.2 3. We shall see him as he is and every man that hath this hope in him purifieth himself SECT 4. A Cordial for the pure in heart 3. LET me turn my self to the pure in heart Use 3 1. Stand amazed at this priviledge that you who are worms crept out of the dust should be admitted to the blessed sight of God to all Eternity it was Moses his prayer I beseech thee shew me thy glory Exod. 33.18 The Saints shall behold Gods glory the pure in heart shall have the same blessedness that God himself hath for what is the blessedness of God but the contemplating his own infinite beauty 2. Begin your sight of God here let the eye of your faith be still upon God Moses by faith saw him who is invisible Hebr. 11.27 Oft look upon him with believing eyes whom you hope to
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
Expedient Be ye kind one to another Ephes 4.32 3. Look not upon the failings of others but their graces there is no perfection here We read of the spots of Gods children Deutr. 32.5 The most golden Christians are some grains too light Oh let us not so quarrel with the infirmities of others as to pass by their vertues If in some things they fail in other things they excel 'T is the manner of the world to look more upon the Sun in an Eclipse than when it shines in its full lustre 4. Pray to God that he will send down the Spirit of peace into our hearts we should not as Vultures prey one upon another but pray one for another Pray that God will quench the fire of contention and kindle the fire of compassion in our hearts one to another So much for the first thing in the Text implied that Christians should be peaceable-minded I proceed to the second expressed That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace-makers SECT 5. Pressing Christians to be Peace-makers Doctr. 2 THAT all good Christians ought to be peace-makers Doctr. 2 they should not only be peaceable themselves but make others to be at peace as in the body when a joynt is out we set it again so it should be in the body Politick When a garment is rent we sowe it together again when others are rent asunder in their affections we should with a spirit of meekness sow them together again Had we this excellent skill we might glue and unite dissenting spirits I confess it is oft a thankless office to go about to reconcile differences * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Naz. Acts 7.27 Handle a bryar never so gently it will go near to scratch he that goes to interpose between two Fencers many time receives the blow but this duty though it may want success as from men yet it shall not want a blessing from God Blessed are the peace-makers O how happy were England if it had more peace-makers Abraham was a peace-maker Gen. 13.8 Moses was a peace-maker Exod. 2.13 and that ever to be honoured Emperor Constantine when he called the Bishops together at that first Council of Nice to end Church-controversies they having instead of that prepared bitter invectives and accusations one against another Constantine took their papers and rent them gravely exhorting them to peace and unanimity Use 1. Reproof It sharply reproves them that are so Use 1 far from being peace-makers that they are peace-breakers Reproof If blessed are the peace-makers then cursed are the peace-breakers If peace-makers are the children of God then peace-breakers are the children of the Divel Hereticks destroy the truth of the Church by Error and Schismaticks destroy the peace of it by division the Apostle sets a bâ—â—nd upon such Rom. 16.17 Mark those which cause divisions and avoid them Have no more to do with them than with Witches or Murderers The Divel was the first peace-breaker he divided man from God he like Phaeton set all on fire There are too many make-bates in England whose sweetest Musick is in discord who never unite but to divide as it was said of one of the Arian Emperours he procured unity to prevent peace * Unitatem procurat ne pax sit How many in our dayes may be compared to Sampsons Fox-tails which were tyed together only to set the Philistines Corn on fire Judges 15.4 5. Sectaries unite to set the Churches peace on fire these are the persons Gods soul hates Prov. 6.19 Sowers of discord among Brethren these are the children of a curse Deutr. 27.24 Cursed be he that smiteth his neighbour secretly That is who backbites and so sets one friend against another if there be a Divel in mans shape it is the Incendiary Use 2 Use 2. It exhorts to two things Exhort 1. Let us take up a bitter lamentation for the divisions of England the wild Beast hath broken down the hedge Branch 1 of our peace we are like an house falling to ruine if the Lord doth not mercifully under-prop and shore us up None of the sons of England comfort her but rather rake in her bowels Will not an ingenuous child grieve to see his mother rent and torn in pieces It is reported of Cato that from the time the Civil Wars began in Rome between Cesar and Pompey he was never seen to laugh or shave his beard or cut his hair That our hearts may be sadly affected with these our Church and State-divisions let us consider the mischief of divisions 1. They are a Prognostick of much evil to a Nation here that Rule in Philosophy holds true omne divisibile est corruptibile When the vail of the Temple did rend in pieces it was a sad omen and fore-runner of the destruction of the Temple the rending the vail of the Churches peace betokens the ruine of it Josephus observes that the City of Hierusalem when it was besieged by Titus Vespasian had three great factions in it which destroyed more than the enemy and was the occasion of the taking it How fatal intestine divisions have been to this Land Cambden and other learned Writers relate our discerptions and mutinies have been the scaling ladder by which the Romans and the Normans have formerly gotten into the Nation How is the bond of peace broken we have so many Schisms in the body and are run into so many particular Churches that God may justly unchurch us as he did Asia 2. It may afflict us to see the garment of the Churches peace rent because divisions bring an opprobrium and scandal upon Religion these make the ways of God evil spoken as if Religion were the fomenter of strife and sedition Julian in his invectives against the Christians said they lived together as Tygers rending and devouring one another and shall we make good Julians words 'T is unseemly to see Christs Doves fighting to see his lilly become a bramble Alexander Severus seeing two Christians contending commanded them that they should not take the name of Christians any longer upon them for saith he you dishonour your Master Christ Let men either lay down their contentions or lay off the coat of their profession 3. Divisions obstruct the progress of piety the Gospel seldom thrives where the apple of strife grows the building of Gods spiritual Temple is hindered by the confusion of tongues Division eats as a worm and destroys the peaceable fruits of righteousness * Hebr. 12.11 In the Church of Corinth when they began to divide into Parties one was for Paul and another for Apollo there were but few for Christ confident I am Englands divisions have made many turn Atheists 2. Let us labour to heal differences and be repairers Branch 2 of breaches Blessed are the peace-makers 1. Jesus Christ was a great peace-maker he took a long journey from heaven to earth to make peace 2. Peace and unity is a great means for the corroborating and strengthning the Church
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
nothing to do with us we are not in his Commission he is not sent to such sinners as we then we might despair but he is willing that we should have him he calls Come unto me all ye that are weary he would fain have the match made up between us and him oh that we were but as willing as Christ is Now then if there be all this variety of excellency in Jesus Christ * Multifaria suavâ—tatis dul cedo exubeâ—at in pectore Domini Jesu Bern. it may make us ambitiously desirous of an interest in him Quest But how shall I get a part in Christ Answ 1. See your need of Christ know that you are undone without him How obnoxious are you to Gods eye how odious to his nature how obnoxious to his justice O sinner how near is the Serjeant to arrest thee The Furnace of hell is heating for thee and what wilt thou do without Christ 't is only the Lord Jesus can stand as a screen to keep off the fire of Gods wrath from burning thee Tell me then is there not need of Christ though Christ be offered to sinners yet he will not have his love abused he will not throw away himself upon such as see no need of him see thy self wounded and then Christ that good Samaritan will poure in wine and oyle into thy wounds think often of that Scripture John 3.18 He that believeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned already He that dies in his sin not laying hold on Christ by faith is as sure to be condemned as if he were condemned already 2. Be importunate after Christ Lord give me Christ or I die As Acsah said to her father Caleb Josh 15.19 Thou hast given me a South land give me also springs of water So should a poor soul say Lord thou hast given me an estate in the world but this South-land will not quench my thirst give me also springs of water Give me those living springs which run in my Saviours blood Thou hast said Let him that is athirst come and whosoever wil let him take the water of life freely Rev. 22.17 18. Lord I thirst after Jesus Christ nothing but Christ will satisfie me I am dead I am damned without him oh give me this water of life When the blind man was importunate Jesus stood still Luke 18.40 and wrought a cure upon him verse 42. Christ cannot deny a praying soul As the tender mother opens the breast when the child cries for it so when an humble thirsty sinner cries importunately to heaven God will open the breast of free-grace and say Here take my Christ be satiated with him let him be to thee all in all both for food and medicine 3. Be content to have Christ as Christ is offered a Prince and a Saviour Acts 5.31 Be sure you do not compound or indent with Christ Some would have Christ and their sins too Is Christ all and will you not part â—â—th something for this all Christ would have you part with nothing but what will damn you if you keep namely your sins Vomit up this poyson by repentance and Christ will pour in the wine of his blood to chear your heart There are some bid fair for Christ they will part with some sins but keep a reserve Jacob would let all his sons go but Benjamin whereas if you leave but one sin in your heart it will be as an Egge for Satan to brood upon If a man part with many lovers and retain the love but of one Harlot he is an Adulterer so if thou partest with many sins and dost retain the love but of one sin thou hast an adulterous heart and Christ will not make up a match with thee Doth that man think he shall have Christs love that feeds sinne in a corner O part with all for him who is all Part with thy lusts nay thy life if Christ calls 3. It exhorts us not only to get Christ but to labour Branch 3 to know that we have Christ Exhort 1 John 2.3 hereby we know that we know him This reflex act of faith is more than the direct act Some Divines call it sensus fidei the perception or sensible feeling of faith now concerning this knowledge that Christ is ours which is the same with assurance I shall lay down these four Corollaries or conclusions 1. That this knowledge is feasible it may be had 1 John 5.13 These things have I written to you that believe that ye may know ye have eternal life and that ye may believe on the Name of the Son of God The meaning is the Apostle wrote to these believers that they might know they were believers and might be assured Christ was theirs Indeed the Papists deny this certainty of knowledge it is inserted in one of their Canons Anathema sit Let him be Anathema who holds assurance But that we may arrive at it I shall evince by these demonstrations 1. Why else doth God bid us make our calling and election sure 2 Pet. 1.10 if assurance may not be had and to prove our selves whether we are in the faith 2 Cor. 13.5 if we cannot come to this knowledge that Christ is ours The Greek word there for proving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to boar or pierce thorow a piece of mettal to see whether it be gold within or no a Christian may thus pierce his heart by examination and self-reflection to see whether Christ be formed within him or no. 2. What are all the signes which the Scripture gives of a man in Christ but so many ciphers if the knowledge of this interest may not be had 1 John 3.14 We know that we have passed from death unto life because we love the brethren and 1 John 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit Here are two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evident characters of a man in Christ now these signs are in vain if assurance may not be arrived at 3. There are some duties enjoyned in Scripture which to perform is utterly impossible if the knowledge of an interest in Christ be not attainable we are bid to rejoyce in God Phil. 4.4 and to rejoyce in tribulation 1 Pet. 4.13 How can he rejoyce in suffering who doth not know whether Christ be his or no 4. Why hath Christ promised to send the Comforter John 14.16 whose very work it is to bring the heart to this assurance if assurance that Christ is ours may not be had Therefore in Scripture we read of the seal of the Spirit Ephes 1.13 The earnest and first-fruits 2 Cor. 1.22 Rom. 8.23 The promise of the Comforter were in vain the earnest and witness of the Spirit were but phantasmes and nullities if the assurance of union with Christ be not feasible 5. Some of the Saints have arrived at this certainty of knowledge therefore it may be had Job knew that his Redeemer lived Job
Judges 11.35 Alas my daughter thou hast brought me very low so may the soul say Alas my sin thou hast brought me very low thou hast brought me almost to the gates of death 3. Sickness doth eclipse the beauty of the body This I ground on that Scripture Psal 39.11 When thou with rebukes dost correct man thou makest his beauty to consume away like a Moth. The Moth consumes the beauty of the cloth so a fit of sickness consumes the beauty of the body Thus sin is a soul-sickness it hath eclipsed the glory and splendor of the soul it hath turned ruddiness into paleness that beauty of grace which once sparkled as gold now it may be said How is this gold become dim †* Lam. 4.1 That soul which once had an orient brightness in it it was more ruddy than Rubies its polishing was of Saphyr the understanding be spangled with knowledge the will crowned with liberty the affections like so many Seraphims burning in love to God now the glory is departed Sin hath turned beauty into deformity as some faces by sickness are so disfigured and look so ghastly they can hardly be known So the soul of man is by sin so sadly Metamorphiz'd having lost the image of God that it can hardly be known Joel 2.31 The Sun shall be turned into darkness Sin hath turned that Sun of beauty which shined in the soul into a Cimmerian darkness and where grace is begun to be wrought yet the souls beauty is not quite recovered but is like the Sun under a cloud 4. Sickness takes away the taste a sick man doth not taste that sweetness in his meat so the sinner by reason of soul-sickness hath lost his taste to spiritual things The Word of God is pabulum animae it is bread to strengthen wine to comfort but the sinner tastes no sweetness in the Word A childe of God who is spiritualized by grace tastes a savouriness in Ordinances the promise drops as an honey-comb Psal 19.10 but a natural man is sick and his taste is gone since the tasting of the forbidden Tree he hath lost his taste 5. Sickness takes away the comfort of life a sick person hath no joy of any thing his life is a burden to him So the sin-sick soul is void of all true comfort and his laughter is but the pleasing dream of a sick man he hath no true title to comfort his sin is not pardoned he may be in hell before night for any thing he knows 6. Sickness ushers in death it is the prologue to death sickness is as it were the cutting of the Tree and death is the falling of the Tree so this disease of sin if not cured in time brings the second death 2. What the diseases of the soul are Adam by breaking the box of original righteousness hath filled the soul full of diseases the body is not subject to so many diseases as the soul I cannot reckon them all up Psal 19.12 Who can understand his errors * Psal 40.12 Only I shall name some of the worst of these diseases Pride is the tympany of the soul lust is the feaver error the gangrene unbelief the plague of the heart hypocrisie the scurvy hardness of heart the stone anger the phrenzy malice the Wolf in the breast covetousness the dropsie spiritual sloth the green sickness apostasie the epilepsie here are eleven soul-diseases and when they come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full heigth they are dangerous and most frequently prove mortal 3. The third thing to be demonstrated is that sin is the worst sickness To have a body full of plague sores is sad but to have the soul which is the more noble part spotted with sin and full of the Tokens is far worse as appears 1. The body may be diseased and the conscience quiet Isa 33.24 The Inhabitant of the Land shall not say I am sick He should scarce feel his sickness because sin was pardoned but when the soul is sick of any reigning lust the conscience is troubled Isa 57. ult There is no peace to the wicked saith my God When Spira had abjured his former faith he was put IN LITTLE EASE his conscience burned as hell and no spiritual physick that Divines did apply could ever allay that inflammation 2. A man may have bodily diseases yet God may love him Asa was diseased in his feet 2 Kings 15.23 He had the Gout yet a Favourite with God Gods hand may go out against a man yet his heart may be towards him diseases are the Arrows which God shoots pestilence is called Gods Arrow Psal 91.5 This Arrow as Gregory Nazianzene saith may be shot from the hand of an indulgent father But soul-diseases are symptoms of Gods anger as he is an holy God he cannot but hate sin he beholds the proud afar off Psal 138.6 God hates a sinner for his plague-sores Zach. 11.8 My soul loathed them 3. Sickness at worst doth but separate from the society of friends but this disease of sin if not cured separates from the society of God and Angels The Leper was to be shut out of the Camp this leprosie of sin without the interposition of mercy shuts men out of the Camp of heaven Rev. 21.8 This is the misery of them that dye in their sins they are allowed neither friend nor Physitian to come at them they are excluded Gods presence for ever in whose presence is fulness of joy Use 1 1. See into what a sad condition sin hath brought us it hath made us desperately sick Inform. nay we dye away in Branch 1 our sickness till we are fetch'd again with the water of life O how many sick bed-rid souls are there in the world sick of pride sick of lust sin hath turned our Houses and Churches into Hospitals they are full of sick persons What Davids enemies said reproachfully of him is true of every natural man Psal 41.8 An evil disease cleaveth fast unto him He hath the plague of the heart 1 Kings 8. And even those who are regenerate are cured but in part they have some grudgings of the disease some ebullitions and stirrings of corruption nay sometimes this Kings Evil breaks forth to the scandal of Religion and from this sin-sickness ariseth all other diseases * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de poen hom 5. Plague Gout Stone Feaver 1 Cor. 11.29 30. He that eateth and drinketh unworthily eateth and drinketh damnation to himself for this cause many are weak and sickly among you Branch 2 2. If sin be a soul-sickness then how foolish are they that hide their sins it is folly to hide a disease * Insipientium malus pudor ulcera celat Job 31.33 40. If I covered my transgression as Adam by hiding my iniquity in my bosome let thistles grow instead of wheat c. The wicked take more care to have sin covered than cured if they can but sin in private and not be suspected they
an infinite mercy is it for a man to be made sensible of sin and seeing himself sick to cry out with David 2 Sam. 12.13 I have sinned against the Lord. Were it not a mercy for a person that is distracted to be restored to the use of his reason so for him that is spiritually distempered and in a lethargy to come to himself and see both his wound and his remedy Till the sinner be made sensible of his disease the medicine of mercy doth not belong to him * Non moris â—â—t membrum non percussum plaugere nondum suscepto ictu admovere manum fovere unguento ubi non dolet emplastrum adhibere ubi caesura non ost Bâ—rn in Apologeâ— Branch 6 6. If sin be a soul-sicknesse then labour to get this disease healed if a man had a disease in his body a Pluâ—iâ—ie or Cancer he would use all means for a cure the woman in the Gospel who had a bloody issue spent her whole estate upon the Physitians Luke 8.43 Be more earnest to have thy soul cured than thy body Make Davids prayer Psal 41.4 Heal my soul for I have sinned Hast thou a consumptive body rather pray to God to heal the Consumption in thy soul go to God first for the cure of thy soul James 5.14 Is any sick among you let him call for the Elders of the Church and let them pray over him The Apostle doth not say Let him call for the Physitian but the Elders that is the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians are to be consulted in their due place but not in the first place Most men send first for the Physitian and then for the Minister which shews they are more desirous and careful for the recovery of their bodies than their souls but if soul-diseases are more dangerous and deadly then we should prefer the spiritual cure before the bodily heal my soul for I have sinned let us consider 1. Till we are cured we are not fit to do God any service A sick man cannot work while the disease of sin is violent we are not fit for any heavenly employment we can neither work so God Operaâ—to animi secundum virtutem nor work out our own salvation The Philosopher defines happiness the operation of the minde about vertue To be working for God is both the end of our life and the perfection Would we be active in our Sphere let us labour to have our souls cured So long as we are diseased with sin we are lame and bed-rid we are unfit for work We read indeed of a sinners works but they are dead works Heb. 6.1 2. If we are not cured we are cursed if our disease abides on us the wrath of God abides on us Quest But how shall we get this disease of sin cured This brings to the second thing in the Text The healing Physitian The whole need not a Physitian Whence observe Doctr. 2. That Jesus Christ is a soul-physitian Doctr. 2 Ministers as was said before are Physitians whom Christ doth in his Name delegate and send abroad into the world He saith to the Apostles and in them to all his Ministers Lo I am with you to the end of the world Matth. 28.20 That is I am with you to assist and bless you and to make your Ministry healing but though Ministeâ—s are Physitians yet but under-physitians Jesus Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chief Physitian he it is that teacheth us all our Receits and goes forth with our labours else the physick we prescribe would never work all the Ministers under heaven would not do any cure without the help of this Great Physitian For the Amplification of this I shall shew 1. That Christ is a Physitian 2. Why he is a Physitian 3. That he is the only Physitian 4. How he heals his Patients 5. That he is the best Physitian 1. That Christ is a Physitian it is one of his titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15.26 I am the Lord that healeth thee He is a Physitian for the body he anointed the blinde cleansed the Lepers healed the sick raised the dead Matth. 8.16 He it is that puts vertue into physick and makes it healing and he is a Physitian for the soul Psal 147.3 He healeth the broken in heart We are all as so many impotent diseased persons one man hath a Feaver another hath a dead Palsie another hath a bloody issue he is under the power of some hereditary corruption now Christ is a soul-physitian he healeth these diseases * Medicus aegrotis Jesus Bern. therefore in Scripture the Lord Jesus to set forth his healing vertue is resembled 1. By the Brazen Serpent Numb 21.9 Those who were stung were cured by looking on the Brazen Serpent so when the soul is stung by the old Serpent it is cured by that healing under Christs wings 2. Christ is resembled by the good Samaritan Luke 10.33 34. A certain man went down from Jerusalem to Jericho and fell among Thieves which stripped him of his rayment and wounded him and departed leaving him half dead but a certain Samaritan as he journyed came where he was and when he saw him he had compassion on him and went to him and bound up his wounds pouring in wine and oyle c. We have wounded our selves by sin and the wound had been incurable had not Christ that good Samaritan poured in wine and oyle 3. Christ as a Physitian is resembled by the Trees of the Sanctuary Ezek. 47.12 The fruit thereof shall be for meat and the leaf thereof shall be for medicine Thus the Lord Jesus that Tree of life in Paradise hath a sanative vertue he heals our pride unbelief c. As he feeds our graces so he heals our corruptions 2. Why Christ is a Physitian 1. In regard of his Call God the Father called him to practice Physick he anointed him to the work of healing Luke 4.18 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel he hath sent me to heal the broken-hearted Christ came into the world as into an Hospital to heal sin-sick souls this though it were a glorious work yet Christ would not undertake it till he was commissionated by his father The Spirit of the Lord is upon me he hath sent me Christ was anointed and appointed to the work of a Physitian this was for our imitation we are not to meddle in any matters without a call that is acting out of our sphere 2. Jesus Christ undertook this healing work because of that need we were in of a Physitian Christ came to be our Physitian not because we deserved him but because we needed him not our merit but our misery drew Christ from heaven had not he come we must of necessity have perished and dyed of our wounds our disease was not ordinary it had seized on every part it made us not only sick but dead and such Receits
never thinks he hath fully healed us till he hath drawn his own beautiful image upon us Cant. 2.13 Arise my fair one fair with justification fair with sanctification Christ doth not only heal but adorn he is called the Sun of righteousness Mal. 4.2 Not only because of the healing under his wings but because of those Rayes of beauty which he puts upon the soul Rev. 12.1 12. And lastly Christ is the most bountiful Physitian Other Patients do enrich their Physitians but here the Physitian doth enrich the Patient Christ prefers all his Patients he doth not only cure them but crown them Rev. 2.10 Christ doth not only raise from the bed but to the Throne he gives the sick man not only health but heaven 1 Good Newes this day there is balm in Gilead Use 1 there is a Physitian to heal sin-sick souls the Angels that fell had no Physitiâ—â— sent to them we have there are but few in the world to whom Christ is revealed they that have the gold of the Indies want the blood of the Lamb but the Sun of righteousness is risen in our Hemisphere with healing in his wings If a man were poysoned what a comfort would it be to him to hear that there were an herb in the Garden could heal him if he had a gangrene in his body and were given over by all his friends how glad would he be to hear of a Chyrurgion that could cure him O sinner thou art full of peccant humours thou hast a gangren'd soul but there is a Physitian that can recover thee There is hope in Israel concerning this though there be an old Serpent to sting us with his tentations yet there is a Brazen Serpent to heal us with his blood Use 2 2. If Christ be a Physitian then let us make use of this Physitian for our diseased souls Luke 4.40 When the Sun was setting all they that had any sick with divers diseases brought them unto him and he laid his hands on every of them and healed them You that have neglected a Physitian all this while now when the Sun of the Gospel and the Sun of your life is even setting bring your sick souls to Christ to be cured Christ complains that though men are sick even to death yet they will not come or send to the Physitian John 5.40 Ye will not come to me that ye might have life In bodily diseases the Physitian is the first that is sent to in soul-diseases the Physitian is the last that is sent to But here there are many sad Objections that poor souls make against themselves why they do not come to Christ their Physitian Object 1 Objâ—ction 1. Alas I am discouraged to go to Christ to cure me because of my unworthiness just like the Centurion who sent to Christ about his sick servant Luke 7.6 Lord trouble not thy self for I am not worthy that thy thou shouldest enter under my roof Christ was coming to heal his servant but the Centurion would have slaved off Christ from coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not worthy So saith many a trembling soul Christ is a Physitian but who am I that Christ should come under my roof or heal me I am unworthy of mercy as Mephibosheth said to King David 2 Sam. 9.8 What is thy servant that thou shouldest look upon such a dead Dog as I am Now to such as have their hearts broken with a sense of their unworthiness and are discouraged from coming to Christ to heal them let me say these five things by way of reply 1. Who did Christ shed his blood for but such as are unworthy 1 Tim. 1.15 Jesus Christ came into the world to save sinners Christ came into the world as into an Hospital among a company of lame bed-rid souls 2. Though we are not legally worthy we may be evangelically it is part of our worthiness to see our unworthiness Isa 41.14 Fear not thou worme Jacob. Thou mayst be a worme in thy own eye yet a Dove in Gods eye 3. Though we are unworthy yet Christ is worthy we do not deserve a cure but Christ hath merited mercy for us he hath store of blood to supply our want of tears 4. Who was ever yet saved because he was worthy What man could ever plead this title Lord Jesus heal me because I am worthy What worthiness was there in Paul before his conversion what worthiness was there in Mary Magdalen out of whom seven Divels were cast but free-grace did pity and heal them God doth not find us worthy but makes us worthy 5. If we will never come to Christ to be healed till we are worthy we must never come and let me tell you this talking of worthiness savours of pride we would have something of our own had we such preparations and self-excellencies then we think Christ would accept of us and we might come and be healed this is to see our Physitian oh let not the sense of unworthiness discourage * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go to Christ to be healed Arise he calleth thee Mark 10.49 Object 2 2. Objection But I fear I am not within Christs Commission I am not of the number of those that shall be saved and then though Christ be a Physitian I shall not be healed Answ 1 Answ 1. We must take heed of drawing desperate conclusions against our selves 't is high presumption for us to make our selves wiser than the Angels All the Angels in heaven are not able to resolve this question Who are elected and who are reprobated Answ 2 2. Thou that sayest thou art not within Christs Commission read over Christs Commission see who he comes to heal Luke 4.18 He hath sent me to heal the broken-hearted Hath God touched thy heart with remorse dost thou lay to heart thy Gospel-unkindnesses dost thou weep more out of love to Christ than fear of hell then thou art a broken-hearted sinner and art within Christs Commission a bleeding Christ will heal a broken heart Object 3 3. Objection But my sins are so many that sure I shall never be healed I am sick of many diseases at once Answ Answ Thou hast the more need of a Physitian one would think that was a strange speech of Peter to Christ Luke 5.8 Depart from me for I am a sinful man O Lord rather Lord come near to me Is it a good Argument to say to a Physitian I am diseased therefore depart from me No therefore come and heal me Our sins should serve to humble us not to beat us from Christ I tell you if we had no diseases Christ would have no work to do in the world Object 4 4. Objection But my disease is inflamed and grown to a Paroxysme my sin is greatly heightned Answ Answ The playster of Christs blood is broader than thy sore 1 John 1.7 The blood of Jesus Christ cleanseth us from all sin The blood of the Lamb takes away the poyson of the Serpent all diseases are alike
to Christs blood he can cure the greatest sin as well as the least * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hast thou a bloody issue of sinne running the issue of blood in Christs sides can heal thine 5. Objection But mine is an old inveterate disease Object 5 and I fear it is incurable Answ Though thy disease be chronical Answ Christ can heal it Christ doth not say if this disease had been taken in time it might have been cured he is good at old sores The Thief on the Cross had an old festring disease but Christ cured it it was well for him his Physitian was so near Zacheus an old sinner a Custome-house man he had wronged many a one in his time but Christ cured him Christ sometimes grafts his grace upon an old Stock we read Christ cured at Sun-setting Luke 4.40 He heals some sinners at the Sun-setting of their lives 6. Objection But after I have been healed my disease Object 6 hath broken forth again I have relapsed into the same sin therefore I fear there 's no healing for me Answ It is rare that the Lord leaves his children to these relapses though through the suspension of grace Answ and the prevalency of tentation it is possible they may fall back into sin these sins of relapse are sad It was an aggravation of Solomons offence that he sinn'd after the Lord had appeared to him twice 1 Kings 11.9 These sins after healing open the mouth of conscience to accuse and stop the mouth of Gods Spirit which should speak peace These sins exclude from the comfort of the promise it is as it were sequestred but if the soul be deeply humbled if the relapsing sinner be a relenting sinner let him not cast away the anchor of hope but have recourse to his soul-physitian Jesus Christ can cure a relapse he healed Davids and Cranmers relapse 1 John 2.1 If any man sinne we have an Advocate with the Father Jesus Christ Christ appears in the Court as the Advocate for the Client As he poured out his blood upon the brazen Altar of the Crosse so he poures out his prayers at the golden Altar in heaven Heb. 7.25 He ever liveth to make intercession for us Christ in the work of intercession presents the merit of his blood to his Father and so obtains our pardon and applies the vertue of his blood to us and so works our cure therefore be not discouraged from going to thy Physitian though thy disease hath broken out again yet Christ hath fresh sprinklings of his blood for thee he can cure a relapse Object 7 7. Objection But there is no healing for me I fear I have sinned the sin against the holy Ghost Answ 1 Answ 1. The fear of sinning it is a signe thou hast not sinned it Answ 2 2. Let me ask Why dost thou think thou hast sinned the sin against the holy Ghost I have grieved the Spirit of God Answ Answ Every grieving the Spirit of God is not that fatal sin We grieve the Spirit when we sin against the illumination of it the Spirit being grieved may depart for a time and carry away all its honey out of the Hive leaving the soul in darkness Isa 50.10 But every grieving the Spirit is not the sin against the Holy Ghost A childe of God when he hath sinned his heart smites him and he whose heart smites him for sin hath not commited the unpardonable sin A childe of God having grieved the Spirit doth as Noah when the Dove did flie out of the Ark he opened the windows of the Ark to let it in again A godly man doth not shut his heart against the Spirit as a wicked man doth Acts 7.51 The Spirit of God would come in he keeps him out but a gracious soul opens his heart to let in the Spirit as Noah opened the door of the Ark to let in the Dove * Intra sancte Spiritus ut habeam te velut signaculum super cor meum Austin Christian is it not so with thee then be of good comfort thou hast not sinned the sin against the Holy Ghost that sin is a malicious despighting the Spirit * Hebr. 10.29 which thou tremblest to think of Therefore laying aside these Argumentations and Disputes whatever the diseases of thy soul are come to Christ for a cure believe in his blood and thou mayst be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see what a skilful and able Physitian Christ is what Soveraign oyles and balsomes he hath how willing he is to cure sick souls oh then what remains but that you cast your selves upon his merits to heal and save you of all sins unbelief is the worst because it casts disparagement on Christ as if he were not able to work a cure Oh Christian believe in thy Physitian John 3.15 that whosoever believeth in him should not perish Say as Queen Esther Esther 4.16 I will go in unto the King which is not according to the Law and if I perish I perish So say the Lord Jesus is a Physitian to heal me I will adventure on his blood if I perish I perish Queen Esther ventur'd against Law she had no promise that the King would hold out the golden Scepter but I have a promise which invites me to come to Christ He that comes unto me I will in no wise cast him out John 6.37 Faith is an healing grace We read when the Israelites were burying a man for fear of the Souldiers of the Moabites they cast him for haste into the grave of Elisha now the man as soon he was down and had touched the dead body of the Prophet revived and stood upon his feet 2 King 13.21 so if a man be dead in sin yet let him be but cast into Christs grave and by faith touch Christ who was dead and buried he will revive and his soul will be healed Remember there 's no way for a cure but by believing without faith Christ himself will not avail us Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Faith is the applying of Christs merit A playster though it be never so rare and excellent yet if it be not applyed to the wound will do no good though the playster be made of Christs own blood yet it will not heal unless applyed by faith The Brazen Serpent was a Soveraign remedy for the cure of those that were stung but if they had not looked upon it they received no benefit So though there bean healing vertue in Christ yet unless we look upon him by the eye of faith we cannot be cured * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Above all things labour for faith this is the all-healing grace this hand touching Christ fetcheth vertue from him Not that faith hath more worthiness than other graces but only it is influential as it makes us one with Christ If a man had a stone in a Ring that could heal many diseases we
saying of one I am not afraid to dye but to be damned * Mori nen metuo damnari metuo But here 's a believers comfort the fire of Gods wrath can never kindle upon him grace is Gods own image stamp'd on the soul and he will not destroy his own image xerxes the Persian when he destroyed all the Temples in Greece he caused the Temple of Diana to be preserved for its beautiful structure that soul which hath the beauty of holiness shining in it shall be preserved for the glory of the structure God will not suffer his own Temple to be demolished Would you be secured in evil times get grace and fortifie this Garrison a good conscience is a Christians Fort-Royal Murus Aheneus esto Nil conscire sibi Davids enemies lay round about him yet saith he I laid me down and slept Psal 3.5 A good conscience can sleep in the mouth of a Cannon grace is a Christian Coat of Male which fears not the Arrow or Bullet True grace may be shot at but can never be shot thorow grace puts the soul into Christ and there it is safe as the Bee in the Hive as the Dove in the Ark. Rom. 8.1 There 's no condemnation to them in Christ Jesus 10. Grace hath an heart-establishing excellency Hebr. Excellency 10 13.9 It is a good thing that the heart be established with grace Before the infusion of grace the heart is like a Ship without a Ballast it wavers and tosseth being ready to overturn therefore a man void of grace is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-minded man Jam. 1.8 He acts for and against as if he had two souls he is unresolved to day of one minde to morrow of another to day he will hear a Preacher that is Orthodox to morrow one that is Heterodox he will be as the Times are and change his Religion as fast as the Camelion his colour Hearts unsanctified will be unsetled they will face about to the rising side they will follow not what is best but what is safest they are for that Religion not which hath the Word to guide it but the sword to back it this Seneca calls a minde that rolls up and down * Nusquam residentis animi volutatio Seneca and settles nowhere But grace doth consolidate and fix the heart Psal 57.7 My heart is fixed O God Hypocrites are like Meteors in the Aire David was a fixed star grace keeps the heart upright and the more sincere the more stedfast grace carries the heart to God as the center and there it rests Psal 116. Psal 7. A gracious heart cleaves to God and let whatever changes come the soul is setled as a Ship at Anchor 11. Grace hath a preparatory excellency in it it prepares Excellency 11 and fits for glory Glory is the highest peg of our felicity it transcends all our thoughts glory can have no Hyperbole * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Now grace tunes and fits the soul for glory 2 Pet. 1.3 Who hath called us to glory and vertue Vertue leads to glory First you cleanse the Vessel and then poure in the wine God doth first cleanse us by his grace and then poure in the wine of glory the silver link of grace draws the golden link of glory after it Indeed grace differs little from glory grace is glory in the bud and glory is grace in the flower In short glory is nothing else but grace commencing and taking its degrees Excellency 12 12. Grace hath anabiding excellency temporal things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season but grace hath eternity stamped upon it it is called durable riches Prov. 8.18 Other riches take wings and flie from us grace takes wings and flies with us to heaven Some tell us of falling away from grace I grant seeming grace may be lost a blazing Comet will spend and evaporate nay saving grace may fail in the degree it may suffer an eclipse it may lose all its sweet fruit of joy and peace but still there is sap in the Vine and the seed of God remains 1 John 3.4 Grace is a blossom of eternity * Grotia concutitur non excutitur Aug. it is called unctio manens 1 John 2.27 The anointing that abides colours laid in oyle are durable those hearts which are laid in oyle and have the anointing of God hold their colours and endure for ever Grace is compared to a river of the water of life John 7.38 This River can never he dried up for the Spirit of God is the spring that seeds it Grace is not like a Lease which soon expires so the Pelagians would make it to day a believer to morrow an unbeliever to day justified to morrow unjustified this would be like a Lease soon run out but God settles grace on the Saints as an inheritance and he will see that the entail shall never be cut off He who hath true grace can no more fall away than the Angels which are fixed stars in their heavenly orbs The Arguments to prove the perpetuation of grace are 1. Gods Election this I ground upon Rom. 8.29 30. Whom he did fore-know he also did predestinate Predestination is the grand cause of the Saints preservation God chooseth as well to salvation as to saith 2 Thes 2.13 What shall make Gods Election void 2. The Power of God 1 Pet. 1.5 We are kept by the power of God through faith to salvation I deny not but grace in it self may perish our grace is no better coyne than Adams but grace in Gods keeping cannot the Saints graces of themselves may break as glasses but these glasses in the hand of God shall never break 3. Gods Solemn Engagement the Lord hath passed it under hand and seal he hath given bond for the Saints perseverance Jer. 32 40. I will make an everlasting Covenant with them that I will not turn away from them and they shall not depart from me A believers Charter is confirmed under the broad Seal of heaven and if grace doth not endure to eternity it is either because God wants power to make good what he hath decreed or truth to make good what he hath promised either of which to assert were blasphemy Besides all this Jesus Christ our blessed High Priest who hath the golden plate on his fore-head appears in the Court and as he poured out blood on the Cross so he poures forth prayers in heaven for the Saints perseverance Hebr. 7.25 He ever liveth to make intercession for them And Christ is not only a Priest but a Son therefore likely to prevail and which puts the matter out of doubt what Christ prays for as he is man he hath power to give as he is God John 17.24 Father I will Father there he prays as man I will there he gives as God So that grace is an abiding thing Christians you may lose your friends your estates your lives but you shall never lose your grace Those who hold
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
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
strength Gods Spirit breathed in keeps us in breath The sacred Anchor Titus 2. â—3 Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ A Christians happiness is in reversion it is yet behind a Saint in in this life is aeternitatis candidatus a candidate and expectant of heaven he hath little in hand but much in hope so saith the Text Looking for that blessed hope c. There is enough to mak us breathe after that hope if we look either Intra or Extra 1. Intra if we turn our eyes inward and behold â—ur sins This made Paul himself cry out O wretched man that I am Rom. 7.24 A Christian hath two men within him flesh and Spirit this may make him look for that blessed hope when he shall be disintangled of his sins and shall be as the Angels of God 2. If we look Extra if we cast our eyes abroad the world is but our sojourning-house it is a Stage whereon vanity and vexation act their part and the Scene seldom alters Depart this is not your rest Mich. 2.10 all which considered may make us look for that blessed hope and the glorious appearing of the great God and our Saviour In which words there is 1. The Act looking 2. The Object which is set down 1. Emphatically that blessed hope 2. Specifically the glorious appearing of the great God c. I begin with the first the Act looking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a threefold looking 1. A looking with desire as the servant looked for the year of Jubily and release Lev. 25.40 or as the Bride looks for the marriage day Now it is a time of absence from our Husband Christ therefore we are dressed in mourning and hang our Harps upon the Willows but how doth the Spouse desire the marriage day when the Nuptials shall be solemnized at that wedding the water shall be turned into wine How doth the pious soul cry out in an holy pang of desire usque quo how long Lord why is thy Chariot so long a coming why tarry the wheeles of thy Chariot it is the Vote of the whole Church Rev. 22.17 Come Lord Jesus come quickly 2. There is a looking with joy Rom. 5.2 We rejoyce in hope of the glory of God There is terror in a sinners looking it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful looking for of judgement Heb. 10.27 as a man indebt looks every hour when the Serjeant shall arrest him but the Saints is a joyful looking as a man looks for a friend or for one that is to pay him a great summe of money So Moses looked with joy to the recompence of reward Heb. 11.26 3. There is a looking with patience as a man casts his seed into the earth and looks with patience till the Crop spring up Jam. 7.5 Behold the Husbandman waiteth for the pretious fruit of the earth and hath long patience for it be ye also patient for the coming of the Lord draweth nigh So much for the Act looking 2. The Object that blessed hope where we are to consider 1. What hope is 2. What a Christian hopes for 1. What hope is I answer Hope is a Theological grace planted in the heart by the Spirit of God whereby a Christian is quickned to the expectation of those things which are held forth in the promise Rom. 8.25 If we hope for that we see not then do we with patience wait for it Aquinas descibes hope thus Spes est circa bonum arduum futurum possibile 1. Hope is circa bonum it looks at some good so it differs from fear fear looks at evil hope at good 2. Hope circa bonum futurum it looks at some good to come so it differs from joy joy is exercised about something present hope about something future So Clemens Alexandrinus defines hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Hope is circa bonum arduum it looks at some good which is difficult to attain So hope differs from desire desire is weak and transient it is soon over hope is resolute and fixed it wrastles with difficulties and will not give over till it hath the thing hoped for 4. Hope is circa bonum possibile it looks at some good which is feasible and which there is possibility of obtaining So hope differs from despair despair looks on things with black spectacles and gives all for lost hope is like Cork to the Net which keeps the heart from sinking in despair Thus you have seen what hope is Here a Question may be moved how hope differs from Faith Answer These two graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Hope are so like that they have been taken one for the other there is such a near affinity between them that saith Luther it is hard to find a difference But though they are placed near together as the two wings of the Cherubims on the Mercy-seat yet they are not the same Indeed in some things Faith and Hope do agree both feed upon the Promise both help to support the soul in trouble Faith and Hope are like two bladdars put under a Christian which keep him from sinking in the waters of affliction both of these graces like cordial-water comfort the fainting soul There is joy in believing Rom. 15.13 Rejoycing in hope Rom. 5.2 Faith and Hope like those two golden Pipes Zach. 4.12 empty their golden Oyle of joy into a Christian but though in some things these two graces agree and are alike yet in some things they differ Faith and Hope differ 1. Ordine in order and priority Faith doth precede and go before hope it is the Mother grace Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ground if things hoped for Heb. 11.1 The Promises are precious they are like the Ark which had Manna laid up in it but we must first believe the things contained in the promise before we hope for them Therefore Hierom saith well * Spes est expectatio rerum quaâ— in fide hâ—bemus Faith lights the Lamp of Hope as the fire of the Altar lighted the Lamps of the Sanctuary Thus these graces differ in Priority Hope is the Daughter of Faith 2. They differ Naturâ in their nature and that two wayes 1. Hope only looks forward at things to come Faith looks backward aswell as forward it looks at things past as well as future Faith believes Christs Passion and Resurrection as well as his coming to glory 2. Hope looks at the excellency of the promise Faith looks at the certainty * Fides intuetur verbum rei spes vero rem verbi Alsted Hope reads over the writing of the promise Faith looks at the seal of the promise Titus 1.2 In hope of eternal life which God that cannot lye hath promised That which Hope looks at is eternal life that which Faith looks at is the infallibility of the promise God which cannot lye hath promised In a word Faith believes Hope waits
ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is a munificent bountiful grace it is full of good works it drops as the honey-comb 2. Charity is not puffed up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be bountiful it is not proud love is a humble grace like the violet though it perfumes the Aire yet hangs down its head love laies aside the Trumpet and covers it self with a vail love conceals its own worths and saith as Paul 2 Cor. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I be nothing 3. Charity seeketh not her own ver 5. The Apostle complains Phil. 2.21 All men seek their own but love seeketh not her own This is a diffusive grace and wholly spends it self for the good of others 1 Cor. 10.33 It is reported of Pompey that when there was a great dearth in Rome Pompey having provided great store of corn abroad and ship'd it the Mariners being backward in hoysing up sail by reason of a tempest Pompey himself sets forward in the storm using these words Better a few of us perish than that Rome should not be relieved * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here was publick spirit love seeks not her own it makes a private Christian a common good Love is a grace that dwells not at home it goes abroad it makes frequent visits it looks into the condition of others and relieves them * Quid prodest misereri inopis nisi alimoniam ei Largiaris Amb. Love hath one eye blind to wink at the infirmities of others and another eye open to spy their wants 4. Charity is not easily provoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not in a Paroxysme it burns not in anger it is meek and calm never taking fire unless to warm others with its benigne beams of mercy it gives honey but doth not easily sting 3. The Apostle sets forth the excellency of this grace of love Comparative by laying it in the ballance with other graces ver 13. And now abideth faith hope charity these three but the greatest of these is charity He compares love with faith and hope and then sets the ctown upon love indeed in some sense Faith is greater than charity 1. Ordine causalitatis in respect of causality faith is the cause of charity therefore more noble for as Austin saith * Quicquid pulchritudinis in arbore ex radice proficiscitur though the root of the tree be not seen yet all the beauty of the branches procee'ds from the Root So all the beauty that sparckles in love proceeds from the Root of Faith 2. Faith is more excellent than charity Ratione beneficij Faith is a more beneficial grace to us for by faith we are ingraffed into Christ and partake of the fatness of the Olive Faith fetcheth in all the strength and riches of Christ into the soul Faith puts upon the soul the embroidered Robe of Christs Righteousness in which it shines brighter than the Angels but in another sence love is greater than faith 1. Respectu visibilitatis because Love is a more visible grace then Faith Faith lies hid in the heart Rom. 10.9 Love is more conspicuous and shines forth more in the life Love discovers the soundness of Faith as the even beating of the pulse shows the healthful temper of the body Faith bows the knee to Christ and worships him love opens its treasures and presents unto Christ gifts Gold and Frankincense c. 2. Love is greater than Faith Respectu durationis in regard of continuance 1 Cor. 13.8 Charity never faileth we shall lay down our body of flesh and see God face to face faith and hope shall be no more but love shall remain While we live here we have need of Faith this is our Jacobs staff to walk with 2 Cor. 5. We walk by faith but we shall set this staffe shortly at heaven door and love only shall enter within the vail * Chrys in 1 Cor. Hom. 34. So you have seen the sparkling of this Diamond and thus doth the Apostle no less elegantly than divinely set forth the beauty and orient lustre of this grace 3. The third Argument pressing Christians to love is this is Decus ornamentum Evangelij it sets a crown of honour upon Religion it renders the Gospel lovely in the eyes of the world it was an honour to Religion in Tertullians time when the Heathens could say Ecce quam mutuo diligunt see how the Christians love one another Psal 133.1 Behold how good and how pleasant it is for brethren to dwell together in unity it is like the pretious oyntment upon the head that runs down to the skirts of Religions Garments O what a blessed sight it is to see Christians link'd together with the silver link of charity the Church is Christs Temple the Saints are living stones 1 Pet. 2.5 how beautiful is this Temple when the stones of it are cemented together with love it was said of the first Temple there was no noise of hammer in it and oh that there might be no noise of strife and division in Gods Church could we see unity and verity like the Vine and Elm mutually embracing could we see the children of Sion spreading themselves as Olive plants round about their Mothers table in an amicable and peaceable manner how should this adorn Religion and be as a lure to invite and draw others to be in love with it what is Religion but Religation a binding and knitting together of hearts we are knit to God by Faith and one to another by love 4. The fourth Argument is the necessity of love love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debt now debts must be paid Owe nothing to any man but love Rom. 13.8 The debt of love differs from other debts 1. When a debt is paid we receive an Acquittance and are to pay it no more but this debt of love must be alwayes paying in heaven we must be paying this debt love to God and the Saints there is no discharge from this debt 2. Other debts may be dispensed with we forgive a debt sometimes as that Creditor did in the Parable Matth. 18.27 The Lord of that servant was moved with compassion and forgave him the debt But this debt of love is by no means to be dispensed with it must be paid if we do not pay this debt God will come upon us with an arrest and throw us into hell prison 3. In civil debts between man and man the more they pay the less they have but in this debt of love it is quite contrary the more we pay the more we have the more grace from God the more love from others love like the widdows oyle encreaseth by pouring out by paying other debts we grow poor by paying this debt we grow richer 5. Love makes us like God God is love 1 Joh. 4.16 a golden sentence Austin saith the Apostle doth more commend love in this one word God is love than Saint Paul doth in his whole Chapter as