above others He who is born of God honoureth them that fear the Lord Psal 15.4 The Saints are the dearly beloved of Gods soul Jerem. 12.7 They are his jewels Mal. 3.17 They are of the true blood-royal and he who is divinely adopted sets an higher estimate upon these than upon others 2. We shew our love to the children of God by prizing their company above others Children love to associate and be together the communion of Saints is precious Christs Doves will flock together in company pares cum paribus c. Psal 119.63 I am a companion of all them that fear thee though a childe of God is courteous to all * 1 Pet. 3.8 We read that Abraham bowed himself to the children of Heth Gen. 23.7 A childe of God hath a love of civility to all but a love of complacency only to such as are fellow-heirs with him of the same inheritance By this persons may try their Adoption it appears plainly that they are not the children of God who hate those that are born of God they soile and black the silver wings of Christs Doves by their aspersive reproaches they cannot endure the society of the Saints As Vultures hate sweet smells and are killed with them so the wicked love not to come near the godly they cannot abide the precious perfume of their graces they hate these sweet smells it is a sign they are of the Serpents brood who hate the seed of the woman 7. The seventh sign of Gods children is to delight to be much in Gods presence Children love to be in the presence of their father where the King is there is the Court where the presence of God is there is Heaven God is in a special manner present in his Ordinances they are the Ark of his presence Now if we are children we love to be much in holy duties in the use of Ordinances we draw near to God we come into our Fathers presence in prayer we have secret conference with God the soul while it is praying is as it were parlying with God In the Word we hear God speaking from heaven to us and how doth every childe of God delight to hear his Fathers voyce In the Sacrament God kisseth his children with the kisses of his lips he gives them a smile of his face and a privy-seal of his love oh it is good to draw near to God Psal 73.28 It is sweet being in his presence every true child of God saith a day in thy Courts is better than a thousand Psal 84.10 Slighters of Ordinances are none of Gods children because they care not to be in his presence they love the Tavern better than the Temple Cain went out from the presence of the Lord Gen. 4.16 not that he could go out of Gods sight Psal 139.7 but the meaning is Cain went from the Church of God where the Lord gave visible signs of his presence to his people 8. The eighth sign is compliance with the will of our heavenly Father A child-like heart answers to Gods call as the eccho answers to the voyce it is like the flower that opens and shuts with the Sun so it opens to God and shuts to Tentation this is the Motto of a new-born Saint Speak Lord thy servant hears 1 Sam. 3.9 When God bids his children pray in their Closets mortifie sin suffer for his Name they are ambitious to obey they will lay down their lives at their Fathers call Hypocrites court God and speak him fair but refuse to go on his errand they are not children but rebels 9. The last sign is He who is a childe of God will labour to make others the children of God the holy seed of grace propagates Gal. 4.19 Philâ—m 10. He who is of the seed-Royal will be ambitiously desirous to bring others into the Kindred Art thou divinely adopted thou wilt studiously endeavour to make thy childe a childe of the most High There are two Reasons why a godly parent will endeavour to bring his childe into the heavenly Kindred 1. Out of conscience A good parent sees the injury he hath done his childe he hath conveyed the plague of sin to him and in conscience he will endeavour to make some recompence In the old Law he that had smitten and wounded another was bound to see him healed and pay for his cure Parents have given their children a wound in their souls and therefore must do what in them lies by admonition prayers tears to see the wound healed 2. Out of a flaming zeal to the honour of God He who hath tasted Gods love in Adoption looks upon himself as engaged to bring God all the glory he can if he hath a childe or acquaintance that are strangers to God he would gladly promote the work of grace in their hearts it is a glory to Christ when multitudes are born to him How far are they from being Gods children who have no care to bring others into the Family of God! Too blame are those Masters who mind more their servants work than their souls too blame are those parents who are regardless of their children they do not drop in principles of knowledge into them but suffer them to have their head they will let them lye and swear but not ask blessing read Play-books but not Scripture Object 1 Object 1. But say some to chatechise and teach our children is to take Gods name in vain Answ 1. Is the fulfilling Gods command taking Answ 1 his name in vain Deut. 6.6 7. These words which I command thee this day thou shalt teach them diligently to thy children Prov. 22.6 Train up a childe in the way he should go and when he is old he will not depart from it Ephes 6.4 Ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. This three-fold cord of Scripture is not easily broken 2. The Saints of old were continually grafting principles Answ 2 of holy knowledge in their children Gen. 18.19 I know that Abraham will command his children and they shall keep the way of the Lord. 1 Chron. 28.9 And thou Solomon my son know thou the God of thy Father and serve him with a perfect heart Sure Abraham and David did not take Gods name in vain What need is there of instilling holy instructions to over-top the poysonful weeds of sin that grow as Husbandmen when they have planted young Trees they set stayes to them * Ut Agricolae stiâ—pibus pedimenta apponunt to keep them from bending Children are young Plants the heavenly precepts of their parents are like stayes set about them to keep them from bending to errour and and profaness when can there be a fitter season to disseminate and infuse knowledge into children than in their minority Now is a time to give them the breast and let them suck in the sincere milk of the Word 1 Pet. 2.2 2. But it is to no purpose to teach our children the
like an untamed Heifer which will not endure the yoke but kicks and flings or like a wilde Bull in a net Isa 51.20 Thus to a person in the state of nature Christs commands are grievous Nay to a childe of God so far as corruption prevails for he is but in part regenerate Christs Laws seem irksome the flesh cries out it cannot pray or suffer the Law in the members rebels against Christs Law only the spiritual part prevails and makes the flesh stoop to Christs injunctions A regenerate person so far as he is regenerate doth not count Gods Commandments grievous they are not a burden but a delight Divine commands are not grievous if we consider them first positively in these eight particulars 1. Positively 1. A Christian consents to Gods commands therefore they are not grievous Rom. 7.16 I◠consent to the Law that it is good What is done with consent is easie if the Virgin give her consent the Match goes on chearfully A godly man in his judgement approves of Christs Laws * Rom. 7.12 and in his will consents to them therefore they are not grievous a wicked man is under a force terror of conscience hales him to duty he is like a slave that is chained to the Gally he must work whether he will or no he is forced to pull the Rope tug at the Oare but a godly man is like a free subject that consents to his Princes Laws and obeyes out of choice as seeing the equity and rationality of them Thus a gracious heart sees that beauty and equity in the commands of heaven as draws forth consent and this consent makes them that they are not grievous 2. They are Christs comands therefore not grievous Take my yoak Matth. 11.29 Gospel commands are not the Laws of a Tyrant but a Saviour The husbands commands are not grievous to the wife it is her ambition to obey this is enough to animate and excite obedience Christ commands As Peter said in another sence Matth. 14.28 Lord if it be thou bid me come unto thee upon the water So saith a gracious soul Lord if it be thou that wouldest have me mourn for sin and breath after heart-purity if it be thou dear Saviour that biddest me do these things I will chearfully obey Thy commandments are not grievous A souldier at the word of his General makes a brave onset 3. Christians obey out of a principle of love and then Gods commandments are not grievous Therefore in Scripture serving and loving of God are put together Isa 56.6 The sons of the strangers that joyne themselves to the Lord to serve him and to love the Name of the Lord c. Nothing is grievous to him that loves love lightens a burden it adds wings to obedience an heart that loves God counts nothing tedious but it s own dulnesse and slownesse of motion love makes sin heavie and Christs burden light 4. A Christian is carried on auxilio Spiritus by the help of the Spirit and the Spirit makes every duty easie Rom. 8.26 The Spirit helpeth our infirmities The Spirit works in us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do Phil. 2. When God enables to do what he commands then his commandments are not grievous if two carry a burden it is easie the Spirit of God helps us to do duties to bear burdens it draws as it were in the yoke with us If the Scrivener guides the childs hand and helps it to frame its letters now it is not hard for the childe to write If the Loadstone draw the iron it is not hard for the iron to move if the Spirit of God as a Divine Loadstone draw and move the heart now it is not hard to obey When the birds hath wings given it it can flie Though the soul of it self be unable to do that which is good yet having two wings given it like that woman in the Revelation * Rev. 12 24. the wing of faith and the wing of the Spirit now it flyes swiftly in obedience Ezek 11.1 the Spirit did lift me up The heart is heavenly in prayer when the Spirit lifts it up The sails of a Mill cannot move of themselves but when the wind blows then they turn round when a gale of the Spirit blows upon the soul Now the sails of the affections move swiftly in duty 5. All Christs commands are beneficial therefore not grievous Deut. 10.12 13. And now O Israel what doth the Lord thy God require of thee but to feare the Lord thy God to love him to keep his Statutes which I command thee this day for thy good Christs commands carries meat in the mouth of them and then surely they are not grievous salvation runs along in every precept To obey Christs Laws is not so much of duty as our privilege all Christs commands centre in blessednesse Physick is in it self very unpleasant yet because it tends to health no man refuseth it Divine Precepts are to the fleshy part irksome yet having such excellent operation as to make us both holy and happy they are not to be accounted grievous the apprentise is content to go through hard service because it makes way for his freedome The Scholar willingly wrastles with the knotty difficulties of Arts and Sciences because they serve both to enoble and advance him How chearfully doth a believer obey those Laws which reveal Christs love That suffering is not grievous which leads to a Crown This made Saint Paul say I take pleasure in infirmities in persecutions 2. Cor. 12.10 6. 'T is honourable to be under Christs commands therefore they are not grievous The precepts of Christ do not burden us but adorn us * Omnia quae praestari jubet Christus non onerant nos sed ornant Salv. 'T is an honour to be employed in Christs service How chearfully did the rowers row the Barge that carried Caesar the honour makes the precept easie a Crown of gold is in it self heavy but the honour of the Crown makes it light and easie to be worn I may say of every command of Christ as Solomon speaks of wisdom Prov. 4.9 She shall give to thine head an ornament of grace a Crown of glory shall she deliver to thee 'T is honourable working at Court The honour of Christs yoake makes it easie and eligible 7. Christs commands are sweetned with joy and then they are not grievous Cicero questions whether that can properly be called a burden which is carried with joy and pleasure * Utrum onus appellandum quod laetitiá fertur Cicero When the wheeles of a Chariot are oyled they run swiftly when God poures in the oyle of gladnesse how fast doth the soul run in the wayes of his commandments Joy strengthens for duty Nehem. 8.10 The joy of the Lord is your strength and the more strength the lesse wearinesse God sometimes drops down comfort and then a Christian can run in the
affectio no waters must quench it Doctr. Christians must love one another cordially and fervently Col. 3.14 Above all these things put on charity 1 Pet. 4.8 Above all things have fervent charity among your selves as if the Apostle had said whatever you neglect do not neglect this grace Hierom reports that when St. John was old he was fain to be led up into the Pulpit and there he repeated these words Little children love one another and then came down from the Pulpit Oh that this grace of love were engraven as in letters of gold upon our hearts by the finger of the Holy Ghost Here the question will be asked what love is I answer Love is a sweet and gracious affection whereby we wish the good of another and promote his welfare as our own Love is a sacred fire kindled in the heart by the Spirit like that fire which came from heaven 2 Chron. 7.1 I shall endeavour to preserve this fire in Christians hearts as the fire the Vestal Virgins kept in Rome that it may not go out There are several Arguments to enforce Love upon us 1. We must love virtute praecepti by vertue of Command Joh. 13.34 A new Commandement I give unto you that ye love one another Love is both a new Commandement and an old 'T is an old Commandement because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law written in the heart of man by the pen of nature as with the point of a Diamond And it is old because it is written in the ancient Statutes and Records Levit. 19.18 Thou shalt love thy neighbour as thy self I am the Lord and yet it is a new Commandement 1. Because newly purged from Pharisaical glosses before it was love thy neighbour but now it is love thy enemy Matth. 5.44 here is a new Comment upon an old Law 2. Love is said to be a new Commandement because of a new Edition it came out of the new mint of the Gospel and was pressed by a new example Joh. 13.34 As I have loved you so that it is not Arbitrary but a duty 't is a new Commandement and an old The second Argument enforcing love is the excellency of this grace it is a lovely grace * Color gratiae purpurcus ob scurior esset si nâ—n charitate vestiretur Ber. all the other graces seem to be Eclipsed unless love shine and sparckle forth in them Faith itself hath no beauty unless it work by love the tears of repentance are not pure unless they flow from the spring of love Love is the Jewel Christs Bride weares it is the Diamond in the ring of the graces love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls it This is the grace that seasons all our actions and makes them savoury love is aroma amp opo balsamum it is like musk among linnen which perfumes it So love makes all our Religious services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet Odour to God Ephes 5.2 Prayer is compared to incense Psal 141.2 Now incense if it be laid on the Altar and have no fire put to it doth not smell so sweet the incense of Prayer doth not cast such a fragrant smell unless kindled with this fire of love love is the badge and cognizance of a true Saint Joh. 13.35 By this shall all men know that ye are my Disciples if ye love me another not if ye work miracles but if ye love one another by this livery ye are known to belong to me St. Bernard calls love ros gratiae the sweet dew that distills from a Christian and refresheth all whom it drops upon love is the golden clasp that knits hearts it is opus signinum the cement that soders Christians together it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bond of perfectness Col. 3.14 if this bond be broken all falls to pieces Love is radix omnium bonorum it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law Rom. 13.10 * Omne praeceptum ad charitatum refertur Aug. All the duties of the first and second Table Piety toward God and Equity towards our neighbour are comprehended in this Thou shalt love O how sweetly doth the Apostle Paul descant and paraphrase upon this grace how doth he extoll it he plaies aswell the Oratour as the Divine how doth he delineate this grace of love how doth he pensil and draw it out to the life in all its beauty and spiritual embroidery That he may extoll this grace 1. First he doth it exclusive he shows that the most glorious things are nothing without it * Aug. Si desit charitas frustra habentur coetera â— Cor. 13.1 Though I speak with the tongues of men If a man could speak in so many Languages as Mithridates of whom it is said he understood 22. sundry Tongues if he had the golden mouth of Chrysostom if he could do with his Oratory as the Poets fain Orpheus did with his Harp move the very Rocks and stones yet without love it were nothing Nay saith the Apostle though I speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the tongues of Angels and have not charity I am become as sounding brass or as a tinkling Cymbal Were it not a brave thing to have the eloquence of Angels yet this without love were but Cymbalum tinniens the tinkery of the Cymbal to love as Christians is better than to speak as Angels And though I understand all mysteries and all knowledge ver 2. If a mans head were a Library of all learning if he could know all that is knowable if he could with Solomon discourse from the Cedar in Lebanon even to the Hysop and hath not charity hoc aliquid nihil est all is nothing Knowledge without love makes a man no better than a Divel And though I have all faith so that I could remove Mountains Were it not admirable to have the Faith of Miracles to unhinge Mountains to cast out Divels to take up Serpents and drink poison and it should not hurt us Matth. 16.16 Yet if I have no charity I am nothing Nullius sum pretij I am of no account with God the Miracles of faith without the mystery of love profit nothing And though I bestow all my goods to feed the poor ver 3 Suppose I give away all my Estate in Almes yet without love it avails me nothing 't is like a Lamp without Oyle And though I give my body to be burned and have not love it is nothing the fire of Martyrdom avails not without the fire of Charity Let a man come to Church pray receive Sacraments yet if his heart burn in malice it is but going to hell in a more Saint-like manner O quam pulchra charitas Oh how precious a jewel saith Austin is love how rare a grace that if this be wanting all other â—hings though never so glorious are in vain 2. The Apostles sets forth this grace of love Positive by deciphering its nature and excellency 1. Charity is kind
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
malitious person is of no a kin to God for God is love he knows nothing of the Gospel savingly for it is a Gospel of peace we read in Scripture of the bond of peace Ephes 4.3 and the bond of iniquity Acts 8.23 him whom the Gospel hath not bound in the bond of peace Satan hath bound in the bond of iniquity 2. Uncharitableness is a leaven that sowres the whole lump 1 Cor. 5.8 1. It sowres your good qualities Naaman an honourable man a mighty man in valour but he was a Leper 2 King 5.1 that but was like a dead fly in the Oyntment it spoiled all the rest So it may be said Such a man is a man of parts a man of great moral endowments he is just affable temperate but he is a leper he will not be in charity he payes every one their own but there is one debt he will not pay though he rot in hell for it viz. the debt of love this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brand of infamy upon him 2. Uncharitableness sowres your good duties you pray and come to Church but refuse to be tyed in a knot of amity what profit is there of all your seeming devotion we are bid to lift up pure hands without wrath 1 Tim 2.8 The uncharitable person doth not lift up pure hands in prayer but leprous hands bloody hands 1 Joh. 3.16 Whosoever hates his brother is a murderer Prayer saith Chrysostom may be compared to a fine Garland the hands that make a Garland had need be clean So the heart that makes a prayer had need be clean wrath and anger do sully a Christians prayers and will the Holy God touch them the uncharitable man poisons his own prayers and will the Lord accept of a poisoned sacrifice Oh that all this might at last perswade to cordial and fervent love let us turn all our censuring into praying let us pray to God that he would quench the fire of contention and encrease the fire of fraternal love among us let us pray that the Lord would heal our Schismes repair our breaches that he would make us like the Cherubims with our faces looking one upon another let us pray that God will make good that promise that we shall serve him with one consent or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Hebrew with one shoulder and that this may be the golden Motto written upon England Cor unum via una one heart and one way * Jer. 32 30. 2. It Exhorts us that as we would be amicable to all Branch 2 so especially that we would love those who are of the houshold of Faith viz. the Saints and people of God Exhort Psalm 16.2 We must love as God loves he loves them most who are like him he loves piety though it be espoused to poverty so must our love run out especially to those who have the image and superscription of God upon them Joseph loved all his brethren but Benjamin most the people of God must have a Benjamins portion in our love The Saints are called Jewels Mal. 3.17 which we must love and prize they are called the apple of Gods eye Zach. to show how tender they should be in our eye The Saints are partakers of the Divine Nature 2 Pet. 1.4 not by an incorporation into the Divine Essence but by a conformity to the Divine likeness these we must love amore complacentiae with a love of complacency and delight These are near alied to Christ by faith they are of the blood Royal of heaven these must be higher in our thoughts and deeper in our affections than others Hierom loved Christ dwelling in Austin When I say the Saints must have the largest share in our love I mean not all that call themselves Saints such as under a mask of holiness commit sin hypocritical Saints * Quid tibi prodest vocari quod non es Aug. but such as the Scripture calls Saints such as excel in vertue Psal 16. such as walk humbly with God Mich. 6.8 such as have aliquid Christi as Bucer saith something of Christ in them these Saints must we place our entire love upon Indeed there is that in them which may excite and draw forth love they have the beauty of inherent holiness and they have an interest in the unspotted holiness of Christ which may be a sufficient loadstone to draw love to them But what shall we say to those who instead of loving the people of God because they are Saints hate them ea ratione because they are Saints as Tertullian Confessio nominis the very confession of the Name of a Christian was enough to bring them into an odium and was laid against them as a matter of crime It was said of Aristides that he was banished out of Athens quia justus because he was just Sanctity is the thing that is reproached and hated in the world wicked men Panther-like would tear the picture of God drawn in the New man let one have all kind of accomplishments Learning Morality Piety though men will love him for his Learning and Morality they will hate him for his Piety Holiness is become the crime the Serpent is known by his hissing they are the seed of the Old Serpent that hisse at Religion Let me speak my mind freely There is generally among men a secret antipathy against the power of godliness they are for some showes of devotion they keep up a form but such as have a spirit of zeal and sanctity shining in them their hearts rise against let me tell you there is not a greater sign of a rotten and divellish heart than to hate a man for that very thing for which God loves him namely his holiness 'T is an high affront to abuse the Kings Statue what vengeance think we shall they be counted worthy off who maligne and do what in them lies to tear in pieces the image of the living God Oh take heed of this the hating the grace of the Spirit comes near to the despighting of the Spirit of grace To conclude let us beg the spirit of amity and unity that we may love one another especially that we may be endeared in our affections to them who are of the family of God and whose names are enrolled in the book of life The good Practitioner Ioh. 13.17 If ye know these things happy are ye if ye do them IN this Chapter our Blessed Saviour the great Doctor af the Church falls upon teaching his Disciples he taught them 1. Doctrinâ by doctrine ver 34. A new Commandement give I unto you that ye love one another Christ was now going out of the world and as a father when he is dying leaves a charge with his children that they love so our Saviour leaves this solemn charge with his disciples that they did love one another 2. He taught them emblemate by embleam ver 4. he took a Towel and girded himself Thus teaching them by a
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
lived a very civil life go home and mourn because thou art but civil many a mans civility being rested upon hath damned him 'T is sad for men to be without repentance but 't is worse to need no repentance Luke 15.7 9. Tears are but finite 't is but awhile that we shall Motive 9 weep after a few showres that fall from our eyes we shall have a perpetual sunshine in heaven the bottle of tears is stopt Rev. 7. ult God shall wipe away all tears when sin shall cease tears shall cease Psal 30.5 Weeping may endure for a night but joy cometh in the morning in the morning of the Ascension then shall all tears be wiped away Motive 10 10. The benefit of holy mourning the best of our commodities come by water 1. Mourning doth make the soul fruitful in grace When a showre falls the herbs and plants grow Isaiah 16.9 I will water thee with my tears O Heshbon I may allude to it tears water our graces and make them flourish Psal 104 10. he sends his springs into the vallies that is the reason the vallies flourish with corn because the springs run there where the springs of sorrow run there the heart bears a fruitful crop Leah was tender-eyed she had a watry eye and was fruitful the tender-eyed Christian usually brings more of the fruits of the Spirit a weeping eye is the water-pot to water our graces 2. Mourning doth fence us against the Divels Tentations Tentations are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiery darts Ephes 6.16 because indeed they set the soul on fire Tentations enrage anger inflame lust now the waters of holy Mourning quench these fiery darts wet powder will not soon take the fire when the heart is wetted and moistned with sorrow it will not so easily take the fire of Tentation tears are the best Engines and Water-works to quench the Divels fire * Faciem nostram debemus magis lachrymis rigare quaem lavacris and if there be so much profit and benefit in Gospel-sorrow then let every Christian wash his face every Morning in the Lavor of tears †11. And lastly to have a melting frame of spirit is Motive 11 a great sign of Gods presence with us in an Ordinance 't is a sign the Sun of righteousness hath risen upon us when our frozen hearts thaw and melt for sin it is a saying of St. Bernard By this you may know whether you have met with God in a duty when you find your selves in a melting and mourning frame we are apr to measure all by comfort we think we never have Gods presence in an Ordinance unless we have joy herein we are like Thomas unless saith he I shall see in his hands the print of the nails I will not believe John 20.25 So are we apt to say Unless we have incomes of comfort we will not believe that we have found God in a duty but if our hearts can melt kindly in tears of love this is a real sign that God hath been with us as Jacob said Gen. 28.16 Surely the Lord is in this place and I knew it not So Christian when thy heart breaks for sin and dissolves into holy tears God is in this duty though thou knowest it not Methinks all that hath been said should make us spiritual Mourners perhaps we have tryed to mourn and cannot but therefore as a man that hath digged so many fathoms deep for water and can find none at last he digs till he finds a spring so though we have been digging for the water of tears and can find none yet let us weigh all that hath been said and set our hearts again to work and perhaps at last we may say as Isaacs servants Gen. 26.32 We have found water When the herbs are pressed the watery juyce comes out these eleven serious Motives may press out tears from the eye Quest But may some say My constitution is such that I cannot weep I may as well go to squeeze a Rock as think to get a tear Answ But if thou canst not weep for sin can'st thou grieve Intellectual mourning is best there may be sorrow where there are no tears * Curae loves loquuntur ingentes stupent the Vessel may be full though it wants vent it is not so much the weeping eye God respects as the broken heart yet I would be loth to stop their tears who can weep God stood looking on Hezekiahs tears Isa 38.5 I have seen thy tears Davids tears made Musick in Gods ears Psal 6.8 The Lord hath heard the voyce of my weeping 'T is a sight fit for Angels to behold tears as pearls dropping from a penitent eye CHAP. IX Shewing the hindrances of mourning Quest BUT what shall we do to get our heart into this mourning frame Answ Do two things 1. Take heed of those things which will stop these Channels of mourning 2. Put your selves upon the use of all means that will help forward holy mourning 1. Take heed of those things which will stop the current of tears there are nine hindrances of mourning Hindr. 1 1. The love of sin the love of sin is like a stone in the pipe which hinders the current of water the love of sin makes sin taste sweet and this sweetness in sin-bewitcheth the heart Saint Hierom saith it is worse to love sin than to commit it A man may be overtaken with sin Gal. 6.1 And he that hath stumbled upon sin unawares will weep but the love of sin hardens the heart keeps the Divel in possession in true mourning there must be a grieving for sin but how can a man grieve for that sin which his heart is in love with oh take heed of this sweet poyson the love of sin freezeth the soul in impenitency Hindr. 2 2. Despair despair affronts God undervalues Christs blood damns the soul Jerem. 8.12 They said there is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart This is the language of despair there is no hope I had as good follow my sins still and be damned for something despair presents God to the soul as a Judge clad in the garments of vengeance Isa 59.17 Judas his despair was in some sense worse than his Treason Despair destroys Repentance for the proper ground of Repentance is mercy Rom. 2.4 The goodness of God leads thee to Repentance But despair hides mercy out of sight as the cloud covered the Ark Exod. 39. Oh take heed of this Despair is an irrational sin there is no ground for it the Lord shews mercy to thousands why mayest not thou be one of a thousand the wings of Gods mercy like the wings of the Cherubims are stretched out to every humble penitent though thou hast been a great sinner yet if thou art a weeping sinner there 's a golden Scepter of mercy held forth Psal 103.11 Despair locks up the soul in impenitency 3. A conceit
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
Object 2 knowledge of God they have no sense of spiritual things nor are they the better for our instructions 1. We read in Scripture of children who by vertue Answ 1 of instruction have had their tender years sanctified Timothies Mother and Grand-mother taught him the Scriptures from his Cradle 2 Tim. 3.15 And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a child thou hast known the holy Scriptures Timothy sucked in Religion as it were with his milk we read of young children who cried Hosanna to Christ and did trumpet forth his praises Matth. 21.15 And sure those children of Tyre had some seeds of good wrought in them in that they shewed their love to Paul and would help him on his way to Sea-shoar Acts 21.5 They all brought us on our way with wives and children Saint Paul had a Convoy of young Saints to bring him to take ship Answ 2 2. Suppose our counsel and instruction doth not at present prevail with our children it may afterwards take effect The seed a man sowes in his ground doth not presently spring up but in its season it brings forth a crop he that plants a Wood doth not see the full growth till many years after If we must not instruct our children because at present they reap not the benefit by the same reason we should not baptize our children because at present they have not the sense of baptisme nay by the same reason Ministers should not preach the Word because at present many of their hearers have no benefit Answ 3 3. If our counsels and admonitions prevail not with our children yet we have delivered our own souls There is comfort in the discharge of conscience we must let alone issues and events duty is our work success is Gods All which considered should make parents whet holy instructions upon their children they who are of the Family of God and whom he hath adopted for children will endeavour that their children may be more Gods children than theirs they will travail in birth till Christ be formed in them A true Saint is a load-stone that will be still drawing others to God Let this suffice to have spoken of the signs of Adoption I proceed SECT 5. Discovering Gods love in making us children THE next particular to be discussed is the love of God in making us children 1 John 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God! God shewed power in making us creatures but love in making us sons Plato gave God thanks that he had made him a man and not a beast but what cause have they to adore Gods love who hath made them children the Apostle puts an ecce to it behold * O aeterna vera charitas Aug. That we may the better behold Gods love in making us children consider three things 1. We were deformed Ezek. 16.6 8. When I passed by thee and saw thee polluted in thine own blood it was the time of love Mordecai adopted Esther because she was fair but we were in our blood and then God adopted us he did not adopt us when we were cloathed with the Robe of innocency in Paradise when we were hung with the jewels of holiness and were white and ruddy but when we were in our blood and had our leprous spots upon us the time of our loathing was the time of Gods loving 2. As we did not deserve to be made children so neither did we desire it No landed man will force another to become his heir against his will if a King should go to adopt a beggar and make him heir of the Crown if the beggar should refuse the Kings favour and say I had rather be as I am I would be a beggar still the King would take it in high contempt of his favour and would not adopt him against his will Thus it was with us we had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or willingness to be made children we would have been begging still but God out of his infinite mercy and indulgence not only offers to make us children but makes us willing to embrace the offer * Psal 110.3 Behold what manner of love is this 3. Which is the wonder of love that God should adopt us for his children when we were enemies If a man would make another heir of his Land he would adopt one that is near akin to him no man would adopt an enemy but that God should make us children when we were enemies that he should make us heirs to the Crown when we were Traytors to the Crown oh amazing astonishing love Behold what manner of love is this We were not akin to God we had by sin lost and forfeited our Pedigree we had done God all the injury and spight we could defac'd his image violated his Law trampled upon his mercies and when we had angered him he adopted us What stupendious love was this such love was never shewn to the Angels when they fell though they were of a more noble nature and in probability might have done God more service than we can yet God never vouchsafed this priviledge of Adoption to them he did not make them children but prisoners they were heirs only to the treasures of wrath * Rom. 2.5 Use Let all who are thus nearly related to God stand admiring his love when they were like Saul breathing forth enmity against God when their hearts stood out as Garrisons against him the Lord conquered their stubborness with kindness and not only pardoned but adopted them 't is hard to say which is greater the mystery or the mercy this is such amazing love as we shall be searching into and adoring to all eternity the bottom of it cannot be fathomed by any Angel in heaven Gods love in making us children is 1. A rich love it is love in God to feed us but it is rich love to adopt us it is love to give us a Crumb but it is rich love to make us heirs to a Crown 2. It is a distinguishing love that when God hath passed by so many millions he should cast a favourable aspect upon thee most are cut out for fuel and are made Vessels of wrath and that God should say to thee Thou art my son here 's the mirrour of mercy the meridian of love Who O who can tread upon these hot coals and his heart not burn in love to God SECT 6. Declaring the honour of Gods children 6. THE sixth particular is the honour and renown of Gods children for the illustration of this observe two things 1. God makes a precious account of them 2. He looks upon them as persons of honour 1. God makes a precious account of them Isa 43.4 Since thou wast precious in my sight c. A father prizeth his childe above his Estate How dearly did Jacob prize Benjamin his life was bound up in the life of the Lad Gen. 44.30 God makes a precious valuation of his children
is mine The natural man who remains still in the old Family hath nothing to do with these promises he may read over the promises as one may read over another mans Will or Inventory but hath no right to them the promises are like a Garden of flowers paled in and enclosed which no stranger may gather only the children of the Family Ishmael was the son of the bond-woman he had no right to the Family Cast out the bond-woman and her son as Sarah once said to Abraham Gen. 21.10 So the unbeliever is not adopted he is none of the houshold and God will say at the day of judgement Cast out this son of the bond-woman into utter darkness where is weeping and gnashing of teeth Privi ∣ ledge 10 10. If we are children then we shall have our Fathers blessing Isa 61.9 They are the seed which the Lord hath blessed We read that Isaac blessed his son Jacob Gen. 27.28 God give thee of the dew of heaven which was not only a prayer for Jacob but a Prophesie of that happiness and blessing which should come upon him and his posterity * Luther Thus every adopted child hath his heavenly Fathers benediction there is a special blessing distill'd into all that he possesseth Exod. 23.25 Psal 29.11 The Lord will bless his people with peace He will not only give them peace but they shall have it with a blessing the wicked have the things they enjoy with Gods leave but the adopted have them with Gods love the wicked have them by Providence the Saints by Promise Isaac had but one blessing to bestow Gen. 27.38 Hast thou but one blessing my father But God hath more blessings than one for his children he blesseth them in their souls bodies names estate posterity he blesseth them with the upper-springs and the nether-springs he multiplies to bless them and his blessing cannot be reversed as Isaac said concerning Jacob I have blessed him yea and he shall be blessed Gen. 27.33 so God blesseth his children and they shall be blessed 11. If we are children then all things that Privi ∣ ledge 11 fall out shall turn to our good Rom. 8.28 All things work together for good to them that love God 1. Good things 2. Evil things 1. Good things work for good to Gods children 1. Mercies shall do them good 1. The mercies of God shall soften them Davids heart was overcome with Gods mercy 2 Sam. 7.18 Who am I and what is my house c I who was of a mean Family I who held the Shepherds staffe that now I should hold the Royal Scepter Nay Thou hast spoken of thy servants house for a great while to come Thou hast made a promise that my children shall sit upon the Throne yea that the blessed Messiah shall come of my Line and Race and is this the manner of man O Lord God! as if he had said Do men shew such kindness undeserved See how this good mans heart was dissolved and softned by mercy the flint is soonest broken upon a soft pillow 2. Mercies make the children of God more fruitful the ground beats the better crop for the cost that is laid upon it God gives his children health and they spend and are spent for Christ he gives them Estates and they honour the Lord with their substance the backs and bellies of the poor are the Field where they sowe the precious seeds of their charity a childe of God makes his Estate a golden Clasp to binde his heart faster to God a foot-stool to raise him up higher towards heaven 2. Ordinances shall work for good to Gods children 1. The Word preached shall do them good 't is a savour of life 't is a Lamp to their feet and a Lavor to their hearts the Word preached is Vehiculum salutis a Chariot of salvation 't is an ingrafting and a transforming word it is verbum cum unctione it not only brings a light with it but eye-salve anointing their eyes to see that light the preaching of the Word is the Lattice where Christ looks forth and shews himself to his Saints this golden pipe of the Sanctuary conveys the water of life To the wicked the Word preached works for evil even the Word of life becomes a savour of death the same cause may have divers nay contrary effects * Eadem causa varios habet effectus the Sun dissolves the yce but hardens the clay To the unregenerate and profane the Word is not humbling but hardning Jesus Christ the best of Preachers was to some a Rock of offence the Jewes sucked death from his sweet lips 't is sad that the breast should kill any the wicked suck poyson from that breast of Ordinances where the children of God suck milk and are nourished unto salvation 2. The Sacrament works for good to the children of God in the Word preached the Saints hear Christs voyce in the Sacrament they have his kiss The Lords Supper is to the Saints a Feast of fat things it is an healing and a sealing Ordinance in this Charger or rather Chalice a bleeding Saviour is brought in to revive drooping spirits The Sacrament hath glorious effects in the hearts of Gods children it quickens their affections strengthens their faith mortifies their sin revives their hopes encreaseth their joy it gives a prelibation and fore-taste of heaven 2. Evil things work for good to Gods children Psal 112.4 Unto the upright ariseth light in darkness 1. Poverty works for good to Gods children it starves their lusts it enricheth their graces James 2.5 Poor in the world rich in faith Poverty sends to prayer when God hath clipped his childrens wings by poverty they flie swiftest to the Throne of Grace 2. Sickness works for their good it shall bring the body of death into a consumption 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day like those two Laurels at Rome when the one did wither the other did flourish when the body withers the soul of a Christian doth flourish How oft have we seen a lively faith in a languishing body Hezekiah was better on his sick bed than upon his Throne when he was upon his sick bed he humbles himself and weeps when he was on his Throne he grew proud Isa 39.2 Gods children recover by sickness in this sense out of weakness they are made strong Heb. 11.34 3. Reproach works for good to Gods children it encreaseth their grace and their glory 1. Disgrace encreaseth their grace the Husbandman by dunging his ground makes the soile more rich and fertil God lets the wicked dung his people with reproaches and calumnies that their hearts may be a richer soile for grace to grow in 2. Reproach encreaseth their glory he that unjustly takes from a Saints credit shall adde to his Crown the Sun shines brighter after an Eclipse the more a childe of God is eclipsed by reproaches the brighter he shall shine in the Kingdom of
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
12.9 My grace is sufficient for thee Deutr. 33.27 Underneath are the everlasting arms if Christ put the yoke of persecution over us he will put his armes under us the Lord Jesus will not only crown us when we conquer but he will enable us to conquer when the Dragon fights against the godly Christ is that Michael which stands up for them and helps them to over-come Dan. 12.1 9. He that refuseth to suffer persecution shall never be free from suffering 1. Internal sufferings he that will not suffer for conscience shall suffer in conscience thus Francis Spira after he had for fear abjur'd that doctrine which once he professed was in great terrour of minde and became a very Anatomy he professed he felt the very pains of the damned in his soul he who was afraid of the stake was set upon the wrack of conscience 2. External sufferings Pendleton who refused to suffer for Christ not long after his house was on fire and he was burned in it he who would not burn for Christ was afterwards made to burn for his sins 3. Eternal sufferings Jude 7. Suffering the vengeance of eternal fire 10. These present sufferings cannot hinder a man from being blessed Blessed are they that are persecuted c. We think beati divites blessed are they that are rich nay but blessed are they that are persecuted Jam. 1.12 Blessed is the man that endures temptation 1 Pet. 3.14 If ye suffer for righteousness sake happy are ye That persecution cannot hinder us from being blessed I shall prove by four demonstrations 1. They are blessed who have God for their God Psal 144.15 Happy is that people whose God is the Lord but persecution cannot hinder us from having God for our God Dan. 3.17 Our God is able to deliver us though persecuted yet they could say Our God therefore persecution cannot hinder us from being blessed 2. They are blessed whom God loves but persecution cannot hinder the love of God Rom. 8.35 Who shall separate us from the love of Christ shall persecution The Goldsmith loves his gold as well when it is in the fire as when it is in his bag God loves his children as well in adversity as in prosperity Rev. 3.19 As many as I love I rebuke God visits his children in prison Acts 23.11 Be of good chear Paul God sweetens their sufferings 2 Cor. 1.5 As the sufferings of Christ abound in us so our consolation also aboundeth As the mother having given her childe a bitter pill gives it afterwards a lump of sugar persecution is a bitter pill but God gives the comforts of his Spirit to sweeten it if persecution cannot hinder Gods love then it cannot hinder us from being blessed 3. They are blessed for whom Christ prays but such as are persecuted have Christ praying for them John 17.12 Keep through thy own Name those whom thou hast given me which prayer though made for all believers yet especially for his Apostles which he fore-told should be Martyrs John 16.2 Now if persecution cannot hinder Christs prayer for us then it cannot impede or obstruct our blessedness 4. They are blessed that have sin purged out but persecution purgeth out sin Isa 27.9 Hebr. 12.11 Persecution is a corrosive to eat out the proud flesh it is a Fan to winnow us a fire to refine us persecution is the physick God applies to his children to carry away their ill humours that surely which purgeth out sin cannot hinder blessedness 10. The great suffering consideration is the glorious reward which follows sufferings their's is the Kingdom of heaven the hope of reward saith Saint Basil is very powerful and moving Moses had an eye at the recompence of reward Hebr. 11.26 yea Christ himself Hebr. 12.2 Many have done great things for hope of a temporal reward Camillus when his Countrey was oppressed by the Galls ventured his life for his Countrey to purchase fame and honour if men will hazard their lives for a little temporal honour what should we do for the reward of glory A Merchant saith Chrysostom doth not mind a few storms at Sea but he thinks of the emolument and gain when the ship comes fraught home so a Christian should not be over-solicitous about his present sufferings but think of the rich reward when he shall arrive at the heavenly Port. Great is your reward in heaven †Ver. 12. The Cross is a golden Ladder * Noli attendere quá iturus sis sed quo venturus Aug. by which we climb up to heaven a Christian may lose his life but not his reward he may lose his head but not his crown if he that gives a cup of cold water shall not lose his reward then much less he that gives a draught of warm blood the reward of glory may sweeten all the waters of Marah it should be a spur to Martyrdom Caution Not that we can merit this reward by our sufferings Rev. 2.10 I will give thee a Crown of life The reward is the Legacy which free-grace bequeaths Alas what proportion is there between a drop of blood and a weight of glory Christ himself as he was man only setting aside his Godhead did not merit by his sufferings For 1. Christ as he was man only was a creature now a creature cannot merit from the Creator 2. Christs sufferings as he was man only were finite therefore could not merit infinite glory indeed as he was God his sufferings were meritorious but consider him purely as man they were not This I urge against the Papists if Christs sufferings as he was man only though as man he was above the Angels could not merit then what man upon Earth what Prophet or Martyr is able to merit any thing by his sufferings But though we have no reward ex merito by merit we shall have it ex gratiâ by grace so it is in the Text Great is your reward in heaven The thoughts of this reward should animate Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Look upon the Crown and faint if you can the reward is as far above your thoughts as it is beyond your deserts a man that is to wade through a deep water fixeth his eyes upon the firm Land before him while Christians are wading through the deep waters of persecution they should fix the eyes of their faith on the Land of promise great is your reward in heaven They that bear the Cross patiently shall wear the Crown triumphantly Christs suffering Saints shall have greater degrees in glory Matth. 19.28 God hath his highest seats yea his Thrones for his Martyrs it is true he that hath the least degree of glory a door-keeper in heaven will have enough but as Joseph gave to Benjamin a double mess above the rest of his brethren so God will give to his sufferers a double portion of glory some orbs in heaven are higher some stars brighter Gods Martyrs shall shine brighter in the heavenly Horizon Oh often look upon
yoake 8. Gospel-commands are finite therefore not grievous Christ will not alwayes be laying his commands upon us Christ will shortly take off the yoak from our neck and set a Crown upon our head There is time coming when we shall not only be free from our sins but our duties too prayer and fasting are irksome to the flesh in heaven there will be no need of prayer or repentance duties shall cease there indeed in heaven the Saints shall love God but love is no burden God will shine forth in his beauty and to fall in love with beauty is not grievous In heaven the Saints shall praise God but their praising of him shall be so sweetned with delight that it will not be a duty any more but part of their reward 'T is the Angels heaven to praise God This then makes Christs commands not grievous though they are spiritual yet temporary 't is but awhile and duties shall be no more The Saints shall not so much be under commands as embraces wait but a while and you shall put off your armour and end your weary marches thus we have seen that Christs commands considered in themselves are not grievous 2. Let us consider Christs commands comparatively 2. Comparatively and we shall see they are not grievous let us make a four-fold comparison Compare Gospel-commands 1. With the severity of the Moral Law 2. With the Commands of sin 3. With the torments of the damned 4. With the glory of heaven 1. Christs commands in the Gospel are not grievous Compari 1 compared with the severity of the Moral Law The Moral Law was such a burden as neither we nor our fathers could bear Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them Impossible it is that any Christian should come up to the strictnesse of this The golden Mandates of the Gospel comparatively are easie For 1. In the Gospel if there be a desire to keep Gods commandments it is accepted Nehem. 1.11 2 Cor. 8.12 If there be first a willing mind it is accepted Though a man had had never so good a mind to have fulfilled the Moral Law it would not have been accepted he must de facto have obeyed Gal. 3.12 but in the Gospel God crowns the desire If a Christian saith in humility Lord I desire to obey thee I would be more holy †* Isa 26.8 this desire springing from love passeth for currant 2. In the Gospel a Surety is admitted in the Court The Law would not admit of a Surety it required personal obedience but now God doth so far indulge us that what we cannot of our selves do we may do by a Proxy Christ is called the Surety of a better Testament Heb. 7.22 We cannot walk so exactly we tread awry and fall short in every thing but God looks upon us in our Surety and Christ having fulfilled all righteousness * Matth. 3.15 it is all one as if we had fulfilled the Law in our own persons 3. The Law did command and threaten but gave no strength to perform it did Egyptianize requiring the full tale of Brick but gave no Straw But now God with his commands gives power Gospel-precepts are sweetned with promises God commands Ezek. 18.31 Make you a new heart Lord may the soul say I make a new heart I can as well make a new world But see Ezek. 36.26 A new heart also will I give you God commands us to cleanse our selves Isa 1.16 Wash you make you cleane Lord where should I have power to cleanse my self Who can bring a clean thing out of an unclean Job 14.4 See the Precept turned into a Promise Ezek. 36.25 From all your filthinesse and from your Idols will I cleanse you If when the child cannot go the father takes it by the hand and leads it now it is not hard for the child to go when we cannot go God takes us by the hand Hos 11.3 I taught Ephraim also to go taking them by their armes 4. In the Gospel God winks at infirmities where the heart is right The Law called for perfect obedience it was death to have shot but an hairs bredth short of the mark it were sad if the same rigor should continue upon us Wo to the holiest man that lives saith Austin if God comes to weigh him in the ballance of his justice 'T is with our best duties as with gold put the gold in the fire and you will see drosse come out what drossinesse in our holy things but in the Gospel though God will not endure haltings yet he will passe by failings Thus Christs commands in the Gospel are not grievous compared with the severity of the Moral Law 2. Christs commands are not grievous compared with the commands of sin Sin layes an heavie yoak upon Compari 2 men Sin is compared to a †Talent of lead * Onera unusquisque portas sua peccata sunt Aug. Zac. 5.7 to shew the weightinesse of it The commands of sin are burdensome let a man be under the power and rage of any lust whether it be covetousnesse or ambition how doth he tire and excruciate himself what hazards doth he run even to the endangering of his health and soul that he may satisfie his lust Jer. 9.5 They weary themselves to commit iniquity And are not Christs precepts easie and sweet in comparison of sins austere and inexorable commands Therefore Chrysostome saith well That Virtue is easier than Vice * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Temperance is lesse burdensome than Drunkennesse doing justice is lesse burdensome than violence There 's more difficulty and perplexity in the contrivement * Micah 2.1 and pursuit of wicked ends than in obeying the sweet and gentle preceps of Christ Hence it is that a wicked man is said to travel with iniquity Psal 7.14 To shew what anxious pain and trouble he hath in bringing about his wickednesse What tedious and hazardous journeys did Antiochus Epiphanes take in persecuting the people of the Jews Many have gone with more pain to hell than others have to heaven Compari 3 3. Christs commands are not grievous compared with the grievous torments of the damned The rich man cries out I am tormented in this flame Luke 16.24 Hell-fire is so unconceivably torturing that the wicked know not either how to bear or to avoid it The torment of the damned may be compared to a yoak and it differs from other yoaks usually the yoak is laid but upon the neck of the beast but the hell-yoak is laid upon every part of the sinner his eyes shall behold nothing but bloody Tragedies his ears shall hear the groans and schreeks of blaspheming spirits He shall suffer in every member of his body and faculty of his soul and this agony though violent yet perpetual The yoak of the damned shall never be taken off Vestiga nulla retrorsum Sinners might break the
19.25 And Saint Paul had this assurance 2 Tim. 1.12 Gal. 2.20 Yea may some say Paul was an eminent believer a Christian of the first magnitude no wonder if he had this jewel of assurance nay but the Apostle speaks of it as a case incident to other believers Rom. 8.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall separate us from the love of Christ He doth not say Who shall separate me but us so that by all it appears that a believer may come to spell out his interest in Christ Caution 1. Not that the Saints have alwayes the Caution 1 fame certainty or that they have such an assurance as excludes all doubtings and conflicts there will be flowings and ebbings in their comforts as well as in their graces was it not so in David sometimes we hear him say Gods loving-kindness was before his eyes Psal 26.3 As it is a Proverbial speech I have such a thing in my eye I see it just before me but at another time Where are thy loving-kindnesses Psal 89.49 A Christian hath not alwayes the same Plerophory Saint Paul at one time sets up the Trophies of victory and sings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant song Rom. 8.37 We are more than Conquerors At another time how did the Plumes of his confidence fall and he was as a man in the midst of the Sea strugling with the waves and crying out for help Rom. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am c. A Saint in this life is like a ship at Anchor which though safe yet it may be sometimes tossed upon the water these doubtings and convulsions God suffers in his children sometimes that they may long the more for heaven where they shall have a constant spring-tyde of joy Caution 2. Not that all believers have the same assurance Caution 2 1. Assurance is rather the fruit of faith than faith Now as the root of the Rose or Tulip may be alive where the flowre is not visible so faith may live in the heart where the flowre of assurance doth not appear yet this is sure there is so much wrought in the heart of every believer by Gods Spirit as he can bottom his hope upon as for instance a high prizing of Christ an acquiescence in Christ a rejoycing in his image a delighting in his word the weakest believer hath so much to shew as he would not part with for a world 2. Assurance is difficult to be obtained it is a rare jewel but hard to come by not many Christians have this jewel 1. God sees it good sometimes to with-draw assurance from his people that they may walk humbly through the corruption of our nature we are apt to abuse the richest mercies the Moth breeds in the finest cloth the Worm in the sweetest fruit pride is apt to breed in this sweet fruit of assurance It is hard for Christians to want assurance and be content and to have it and be humble 2. Satan doth what he can to way-lay and obstruct our assurance he is called the red Dragon Rev. 12.3 And how doth he trouble the waters of a Christians peace If the Divel cannot keep a believer from heaven he will do what he can to keep him from an heaven upon earth he will wrack him with fears and disquiets If he cannot blot a Christians evidence yet sometimes he casts such a mist before his eyes that he cannot read his evidence the Divel envies that God should have any glory or the soul any comfort 3. That we want assurance the fault for the most is our own we walk carelesly neglect our spiritual watch let go our hold of promises comply with temptations no wonder then if we walk in darkness and are at such a loss that we cannot tell whether Christ be ours or no our uneven carriage grieves the Spirit whose work it is to seal up assurance if we quench the graces of the Spirit no wonder if God quench the comforts of the Spirit 3. Assurance is very sweet this wine of Paradise chears the heart how comfortable is Gods smile the Sun is more refreshing when it shines out then when it is hid in a cloud for want of this knowledge Christ is ours we often hang our Harps upon the Willows and sit as Israel by the Rivers weeping Psal 137.1 2. A man that hath a rich Mine of gold in his Field yet if he doth not know it is there he cannot take the comfort of it One that hath a great Estate befallen him beyond the Seas yet if ignorant of it he is as if he had no such Estate Hagar had a Well of water by her but her eyes being held that she saw not the Well she sat weeping it is the knowledge of an interest gives comfort Luke 1.47 My spirit rejoyceth in God my Saviour not a Saviour but my Saviour The Rabbins say that Moses dyed with a kiss from Gods mouth he that knows Christ is his hath a kiss from Christs lips he dyes triumphing assurance puts a man in heaven before his time 4. Assurance is very useful it will put us upon service for Christ 1. It will put us upon active obedience assurance will not as the Papists say breed security in the soul but agility it will make us mount up with wings as Eagles in holy duties faith makes us living assurance make us lively if we know that Christ is ours we shall never think we can love him enough or serve him enough 2 Cor. 5.14 The love of Christ constrains us Assurance is like wings to the Bird like oyle to the Lamp like weights to the Clock it sets all the wheels of obedience a going assurance is a whetstone to the graces it stirs up hope love zeal faith makes a Christian walk 2 Cor. 5.7 assurance makes him run Nehem. 8.10 The joy of the Lord is your strength Assurance breeds such joy in the soul as doth derive and issue forth strength for duty 2. Assurance will put us upon passive obedience Rom. 5.3 5. We glory in tribulation because the love of God is shed abroad in our hearts He that hath Christs love shed into his heart will be willing to shed his blood for Christ he who knows Christ is his will come to him with Peter upon the waters he comforts himself with this though he lose all for Christ he shall find all in Christ Mr. Fox speaks of a woman in Queen Maries dayes who when the adversaries threatned to take her husband from her she answered Christ is my husband when they threatned to take away her children she answered Christ is better to me than ten sons when they threatned to take away all from her saith she Christ is mine and you cannot take away him from me that man who is assured Christ is his will hazard the loss of all for him he knows though he may be a loser for Christ he cannot be a loser by Christ for Christ is all and in all No
were requisite as none but Christ could give 3. Christ came as a Physitian out of the sweetness of his Nature he is like the good Samaritan who had compassion on the wounded man Luke 10.33 A Physitian may come to the Patient only for gain not so much to help the Patient as to help himself but Christ came purely out of sympathy there was nothing in us to tempt Christ to heal us for we had no desire of a Physitian nor had we any thing to give our Physitian as sin made us sick so it made us poor so that Christ came as a Physitian not out of hope to receive any thing from us but was prompted to it out of his own goodness Hos 14.4 I will heal their back-slidings I will love them Love set Christ awork not only his Fathers Commission but his own Compassion moved him to his spiritual Physick and Chyrurgery King David banished the blinde and lame out of the City 2 Sam. 5.8 Christ comes to the blinde and lame and cures them it is the sounding of his bowels that causeth the healing under his wings 3. The third particular is That Christ is the Only Physitian Acts 4.12 Neither is there salvation in any other c. There 's no other Physitian besides Verinus Non plures medici sed satis unus erit The Papists would have other healers besides Christ they would make Angels their Physitians all the Angels in heaven cannot heal one sick soul indeed they are described by their wings Isa 6.2 but they have no healing under their wings Papists would heal themselves by their own merits Adam did eat that Apple which made him and his posterity sick but he could not finde any herb in Paradise to cure him our merits are rather damning than healing to make use of other Physitians and medicines is as if the Israelites in contempt of that brazen Serpent which Moses set up had erected other brazen Serpents O let us take heed of that turba medicorum Indeed in bodily sickness it is lawful to multiply Physitians when the Patient hath advised with one Physitian he desires to have others joyned with him but the sick soul if it joyns any other Physitian with Christ it surely dies 4. How Christ heals his Patients Answ There are foure things in Christ that are healing 1. His Word is healing Psal 107.20 He sent his Word and healed them His Word in the mouth of his Ministers is healing when the Spirit is wounded in desertion Christ doth create the lips that speak peace Isa 57.19 The Word written is a Myrothecium or Repository in which God hath laid up Soveraign oyles and balsomes to recover sick souls and the Word preached is the pouring out of these oyles and applying them to the sick Patient He sent his Word and healed them We look upon the Word as a weak thing What is the breath of a man to save a soul but the power of the Lord is present to heal Luke 5.17 Christ makes use of his Word as an healing medicine the Receits which his Ministers prescribe he himself applies he makes his Word convincing converting comforting Caution Not that the Word heals all to some it is not an healing but a killing Word 2 Cor. 2.16 To the one we are a savour of death unto death Some dye of their disease two sorts of Patients dye 1. Such as sin presumptuously though they know a thing to be sin yet they will do it Job 24.13 They are of those that rebel against the light this is dangerous * Num. 15 30. David prays Psal 19. Keep back thy servant from presumptuous sins 2. Such as sin maliciously when the disease comes to this head the Patient will dye Hebr. 10.29 But to them who belong to the election of grace the Word is the healing medicine Christ useth He sent his Word and healed them 2. Christs wounds are healing Isa 55.3 With his stripes we are healed Christ made a medicine of his own body and blood the Physitian dyed to cure the Patient * Ille Colaphizatus lauceatus spinis corenatus in cruce suspensus ut per ejus mortem nobis medelam pararet Aug. in Evang. Joh. The Pelican when her young ones are bitten by Serpents feeds them with her own blood to recover them Thus when we were bitten by the old Serpent then Jesus Christ prescribes a Receit of his own blood to heal and restore us Sanguis Christi salus Christiani * Corpus Christi est aegris medicina languorem sanans sanitatem servans Bern. The blood of Christ being the blood of him who was God as well as man had infinite merit to appease God and infinite vertue to heal us This this is the balme of Gilead that recovers a soul which is sick even to death Balm as Naturalists say is a juyce which a little shrub being cut with glass doth weep out This was anciently of very precious esteem the favour of it was odoriferous the vertue of it Soveraign it would cure ulcers and the stinging of Serpents * Pliny This balm may be an emblem of Christs blood it hath a most Soveraign vertue in it it heals the ulcer of sin the stinging of tentation it merits for us justification Rom. 5.9 O how precious is this balm of Gilead by this blood we enter into heaven 3. Christs Spirit is healing the blood of Christ heals the guilt of sin the Spirit of Christ heals the pollution of sin the Spirit is compared to oyle it is call'd the anointing of the Spirit Isa 61. to shew the healing vertue of the Spirit oyle is healing Christ by his Spirit heals the rebellion of the will the stone of the heart though sin be not removed it is subdued 4. Christs rod is healing Isa 27.9 Christ never wounds but to heal the rod of affliction is to recover the sick Patient * Unguento utitur medicus item ferro igue Bern. Davids bones were broken that his soul might be healed God useth affliction as the Chyrurgion doth his Launce to let out the venome and corruption of the soul and make way for a cure Quest But if Christ be a Physitian Quest why are not all healed Answ 1. Because all do not know they are sick they Answ 1 see not the sores and ulcers of their souls and will Christ cure them who see no need of him many ignorant people thank God they have good hearts but that heart can no more be good which wants grace than that body can be found which wants health 2. All are not healed because they love their sickness Answ 2 Psal 52.3 Thou lovest evil many men hug their disease Augustine saith before his conversion he prayed against sin but his heart whispered Non adhuc Domine Not yet Lord he was loth to leave his sin too soon how many love their disease better than their Physitian while sin is loved Christs medicines are loathed 3. All are not
I know saith St. Paul whom I have believed 2 Tim. 1.12 there was the applying blood to the Root of the tree and how fruitful was he in zeal love to Christ Heroical courage 2 Cor. 12.15 He that believes Christ dyed for him never thinks he can do or suffer enough for Christ When we read and pray now we do but water the Branches when we believe now we water the Root of the Tree and make it fruitfull 2. Apply the Promises Husbandmen have an art to comfort the spirits of the Root to make the tree bear better Apply the Promises these are for comforting the spirits of a Christian and then he puts forth fruit more vigorously It is an experiment in nature the Root of the Pine tree watered with wine doth cause it to flourish the Promises are as wine to water the Trees of Righteousness whereby they spread and augment more in grace Ever preserve the spirits of the tree if you would have it bear a pensive dejected soul is less fruitful but when through the Promises a Christians heart is cheared and comforted now he is enriched with pleasant fruits Camphire and Spiknard and Frankincense he is like a Tree laden with fruit 5. Another means to fruitfulness is humility The low grounds are most fruitful The Valleys are covered with Corn Psal 65.13 The humble heart is the fruitful heart It is observed in some Countreys as in France that the best and largest Grapes which they make their wine of grow upon the lower sort of Vines The largest and fairest Fruits of the Spirit grow in a lowly Christian 1 Pet. 5.5 God gives grace to the humble St. Paul calls himself the least of Saints yet he was the chief of the Apostles The Virgin Mary was low in her own eyes Luke 1.48 but this lowly Plant did bear that blessed Vine which brought the Fruit of salvation to the world 6. If you would be fruitful in grace be much in good conference Mal. 3.16 Then they that feared the Lord spake often one to another There is an observation some have concerning the Sympathy of Plants some plants will bear better near other trees than when they grow alone as is seen in the Myrtle and Olive This holds true in Divinity the trees of righteousness when they associate and grow near together thrive best in godlinesse The communion of Saints is an excellent means for fruitfulness Christians encrease one anothers knowledge strengthen one anothers Faith clear one anothers evidences When the Trees planted in Gods Orchard stand at a distance and grow strange one to another they are less fruitful 7. If you would be fruit-bearing trees be near the waters of the Sanctuary Jer. 17.8 He shall be like a tree planted by the waters and that spreadeth out the roots by the River her leaf shall be green nor shall it cease from yeilding fruit The Word preached will not only make us knowing Christians but growing Christians Ministers are compared to Clouds Isa 5.6 their Doctrine drops as the rain and makes the trees of God fruitful Those that sit under these silver drops the wind of the Spirit blowing are like that flock of sheep Cant. 2.4 whereof every one bears twins and none is barren among them I wonder not that they are barren trees and nigh unto cursing * Heb. 6.8 that are not under the droppings of the Sanctuary a Christian can no more be fruitful without Ordinances than a tree without showres 8. And lastly if you would fructifie apace go to God and desire him to make you fruitful God is call'd the Husband man John 15.1 and he hath an art above all other Husbandmen they can plant and prune trees but if they be dead they cannot make them bear God can make the barren tree bear he can put life into a dead tree Ephes 2.5 It is not Pauls planting but the Spirits watering must give the encrease Pray to God to make you fruitful though it be by affliction oftentimes God makes us grow in grace this way Hebr. 12.11 No chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness The bleeding Vine bears best It is an observation that the pulling off some of the blossoms of a tree makes the fruit fairer the reason is because the sap hath the less to nourish some Writers say they have known a tree by having too many blossoms hath blossomed it self dead The notion holds true in a Scriptural sence God by pulling off some of the blossoms of our outward comforts makes us bring forth fairer fruit some have so blossom'd in prosperity that they have blossom'd themselves into hell It is an ancient experiment that the planting of some tender trees near the West sun doth them hurt and parcheth the Fruit the Sun being so extream hot Too much prosperity like the West sun doth Christians much hurt and parcheth all good affection Jer. 22.21 Oh pray to God that he would make you fruitful though it be by bleeding Say as Luther Lord wound where thou wilt prune and cut me till I bleed so that I may have my Fruit unto holiness and my end everlasting life Rom. 6.22 The perfume of Love 1 Pet. 1.22 See that ye love one another with a pure heart fervently THE holy Scripture makes the love of the brethren the surest note of a man that shall go to heaven 1 Joh. 3.14 and I find Christ and his Apostles beating much upon this string of love as if this made the sweetest musick and harmony in Religion The consideration whereof hath put me upon this subject All the graces have their beauty but there are some that do more adorn and set off a Christian in the eye of the world like some of the Stars that shine brighter as humility and Charity These two graces like pretious Diamonds cast a sparkling lustre upon Religion I have designed to speak of the last of these at this time See that ye love one another with a pure heart fervently Love is a Grace alwayes needful therefore never out of season though too much out of use My Text like the River of Eden * Gen. 2.10 parts it self into four Heads 1. Here is a Commission or charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See that ye love 2. The Extent of this Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One another 3. The Manner of this Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a pure heart 4. The Degree of this love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervently 1. Love purely that is opposed to Hypocrisie Love must be with the heart it must not be a complement which is like a painted fire dissembled love is worse than hatred 2. Love fervently that is opposed to Neutrality love must flame forth it must not be as the smoaking flax but as a burning Lamp so much the Hebrew word for love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports an ardent and zelous affection * Ardens vehemens
the nature of the Sun is light so Gods nature is love The three persons in the Trinity are all love 1. God the Father is love Joh. 3.16 God so loved the world that God should part with Christ out of his bosome the Son of his love and lay this jewel as it were to pawn for our salvation oh unparalleld love never was such love showed to the Angels 2. God the Son is love how did Christ love his Spouse when he died for her his sides drop'd blood his heart drop'd love such a vein of love was opened in him that our sins could not stench love was the wing on which Christ did fly into the Virgins womb Christ incarnate hre was love covered over with flesh and Christ on the Cross here was a book of love laid open before us to read in Per vulnera viscera 3. God the Holy Ghost is love his appearing in the likeness of a Dove show'd his nature the Dove saith Pliny is an amicable creature it is without gall what are all the motions of the Spirit but tenders of love what is the Zeal of the Spirit but the print of love why doth this blessed Spirit as a suitor come a woing to sinners but that they may know he is in love thus all the persons in the Trinity are love and the more we shine in the grace of Love the more we resemble the God of Love 6. Argument enforcing love is from the sweet Relations we stand in one to another we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-Citizens Ephes 2.19 we all expect one heaven we shall shortly live together and shall we not love together we are souldiers of the same band 2 Tim. 2.3 ours must be the fight of faith not the fight of contention our strife must be who shall love most we are branches of the same Vine and shall we not be united we are stones of the same building and shall we not be cemented with love nay we are brethren Acts 7.26 Sirs ye are brethren why do ye wrong one to another Use 1. I might here take up a lamentation and steep my Use 1 words in tears to consider the decay I had almost said the funerals of this grace among Christians Terras Astraea reliquit the fire of brotherly love is almost ready to go out instead of the fire of love the wildfire of passion I have read of one Vitalis who hazarded his life to succour his distressed friend but sure such Vitales are dead in this age fratrum quoque gratia rara est The Text saith See that ye love one another but our times have made a bad Comment upon this Text how do Christians reproach censure maligne one another the Text saith love fervently but they hate fervently instead of the bond of love behold the apple of strife we live in the frigid zone the love of many waxeth cold Many live as if they had been born upon the Mountains of Bether the Mountains of division and as if they had been baptiz'd in the waters of Meribah the waters of strife Do the wicked unite nay do the Divels unite there was in one man a Legion which is according to Varro seven thousand six hundred twenty two shall there be more harmony among Divels than among Christians For these divisions of the godly there are great thoughts of heart Oh Christians turn your hot words into salt tears how do the enemies of Religion insult to see not only Christs Coat but his Body rent for these things let our eyes run down Consider the ill consequence where love is wanting the absence of this grace brings forth divisions and they are dangerous For 1. Divisions bring an opprobrium and scandal upon Religion they make the wayes of God evil spoken of as if Religion were the fomenter of envy and sedition Julian in his Invectives against the Christians said that they lived together as Tigers rending and tearing one another and shall we by our animosities and contentions make good Julians words this will make others affraid to embrace the Christian Faith There is a story in Epiphanius of Miletius and Peter Bishop of Alexandria both Confessors of the Orthodox Religion both condemned to suffer who being together in prison upon a small difference sell into so great a Schisme that they drew a partition between each other in the prison and would not hold communion in the same worship of Christ for which notwithstanding they both suffered which division grew scandalous and did more hurt than their persecution did good 2. Divisions advance Satans Kingdom The Divel hath no hope but in our discords * Nibil spei nisi per discordias Cornel. Tac. St. Chrysostom observes of the City of Corinth when many zealous converts were brought in Satan knew no better way to damme up the current of Religion than by throwing in a bone of contention and dividing them into parties one was for Paul and another for Apollo but few for Christ Use 2. Be Exhorted to cordial and fervent love See that Use 2 ye love one another Exhort Oh that this sweet spice might send forth its fragrant smell among Christians Oh that the Branch 1 Lord would rain down some of these silver showers of love upon the hearts of Christians which are for the most part like the Mountains of Gilboa which have none of this heavenly dew upon them They say of the stones of the Temple they were so closely cemented as if there had been but one stone in the Temple it were to be wished that the hearts of Christians were so sweetly cemented in love as if there were but one heart Let me commend this grace of amity and love to Christians under a double notion 1. As you are members of a body politick The whole nation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Political body now it should be with the body Politique as it is with the natural body all the members of the body have a sweet sympathy they all work for the good of the whole that there be no Schisme in the body 1 Cor. 12.25 So it should be in the body politique 2. You are membra Ecclesiae members of the Church of God you bear Christs Name you wear his Livery therefore you must be sodred together in affection It is a sad Omen and presage when the joynts of the same body shall be loosed and the knees shall smite one against another If yet men will live at variance nourishing a Viper in their bosoms I shall offer two things to their serious consideration 1. An uncharitable person is an unregenerate person Titus 3.3 We were sometimes disobedient serving divers lusts living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in malice and envy as if he had said Before grace came we were fill'd and ready to burst with this poyson of malice the Apostle describing a natural condition calls it the gall of bitterness Acts 8. He that lives in bitter strife is in the gall bitterness A
joy God poures the golden oyle of comfort into broken Vessels the Mourners heart is emptied of pride and God fills the empty with his blessing the Mourners tears have helped to purge out corruption and after purging physick God gives a Julip The Mourner is ready to faint away under the burden of sin and then the bottle of strong water comes seasonably The Lord would have the incestuous person upon his deep humiliation to be comforted lest he should be swallowed up with over much sorrow 2 Cor. 2.7 This is the Mourners priviledge he shall be comforted the Valley of tears brings the soul into a Paradise of joy a sinners joy brings forth sorrow the mourners sorrow brings forth joy John 16.22 Your sorrow shall be turned into joy The Saints have a wet seed-time but a joyful Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be comforted SECT I. Showing the mourners comforts here NOw to illustrate this I shall show you what the comforts are the mourners shall have These comforts are of a divine infusion and they are two-fold either Here or Hereafter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 1. Comforts here 1. COMFORTS HERE They are called the consolations of God Job 15.11 That is Great comforts such as none but God can Give they exceed all other comforts as far as heaven doth earth The root on which these comforts grow is The blessed Spirit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 and comfort is said to be a fruit of the Spirit Gal. 5.22 Christ did purchase peace the Spirit speaks peace Quest How doth the Spirit comfort Answ Either Mediately or Immediately 1. Mediately By helping us to apply the Promises to ourselves and draw water out of those Wells of salvation we lie as dead children at the breast till the Spirit helps us to suck the breast of a Promise and when the Spirit hath taught Faith this Art now comfort flows in O how sweet is the breast-milk of a Promise 2. The Spirit comforts immediatly The Spirit by a more direct act presents God to the soul as reconciled it sheds his love abroad in the heart from whence flows infinite joy Rom. 5.5 The Spirit secretly whispers Pardon for sin and the sight of a Pardon dilates the heart with joy Matth. 9.2 Be of good chear thy sinnes are forgiven thee That I may speak more fully to this point I shall show you the qualifications and excellencies of these comforts which God gives his mourners 1. These comforts are real comforts the Spirit of God cannot witness to that which is untrue There are many in this age do pretend to comfort but their comforts are meere impostures the body may as well swell with wind as with flesh a man may as well be swelled with false as true comforts * Distinguendum est inter Gaudia Veritatis Vanitatis Aug. The comforts of the Saints are certain they have the seal of the Spirit set to them Ephes 1.13 2 Cor. 1.22 A seal is for confirmation when a Deed is sealed it is firme and unquestionable When a Christian hath the seal of the Spirit stamped upon his heart now he is confirmed in the love of God Quest Wherein do these comforts of the Spirit which are unquestionably sure differ from those which are false and pretended Answ Three ways 1. The comforts of Gods Spirit are laid in deep conviction John 16.7 8 and when he that is the Comforter verse 7. is come he shall reprove or as the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall convince the world of sinne Quest Why doth conviction go before consolation Answ Conviction fits for comfort by conviction the Spirit doth sweetly dispose the heart to these two things 1. To seek after Christ When once the soul is convinced of sin and the hell that follows it now a Saviour is precious When the Spirit hath shot in the arrow of conviction now saith a poor soul where may I meet with Christ In what Ordinance may I come to enjoy Christ saw ye him whom my soul loves All the world for one glimpse of my Saviour 2. The Spirit by conviction makes the heart willing to receive Christ upon his own termes man by nature would article and indent with Christ he would take half Christ he would take him for a Saviour not a Prince he would accept of Christ as he hath an head of gold Cant. 5.11 but not as he hath the government upon his shoulders Isa 9.6 But when God le ts loose the spirit of bondage and convinceth a sinner of his lost undone condition now he is content to have Christ upon any termes When Paul was struck down to the ground by a spirit of conviction he cries out Lord what wilt thou have me to do Acts 9.6 Let God propound what Articles he will the soul will subscribe to them Now when a man is brought to Christs termes to beleeve and obey then he is fit for mercy when the Spirit of God hath been a Spirit of conviction then it becomes a spirit of consolation when the plough of the Law hath gone upon the heart and broken up the fallow ground now God sows the seed of comfort Those who brag of comfort but were never yet convinced nor broken for sin have cause to suspect their comfort to be a delusion of Satan It is like a mad mans joy who fancies himself to be King but it may be said of his laughter it is mad Eccles 2.2 The seed which wanted depth of earth withered Matth. 13. that comfort which wants depth of earth deep humiliation and conviction will soone wither and come to nothing 2. The Spirit of God is a sanctifying before a comforting Spirit as Gods Spirit is called the Comforter so he is called a spirit of grace Zach. 12.10 Grace is the work of the Spirit Comfort is the seal of the Spirit the work of the Spirit goes before the seal the graces of the spirit are compared to water Isa 44.3 and the comforts of the spirit are compared to oyle Isa 61.1 First God pours in the water of the spirit and then comes the oyle of gladnesse The oyle in this sence runs above the water Hereby we shall know whether our comforts are true and genuine Some talk of the comforting spirit who never had the sanctifying Spirit they boast of assurance but never had grace these are spurious joyes these comforts will leave men at death they will end in horror and despair Gods Spirit will never set seal to a Blank First the heart must be an Epistle written with the finger of the Holy Ghost and then it is sealed with the Spirit of Promise 3. The comforts of the Spirit are humbling Lord saith the soul What am I that I should have a smile from heaven and that thou shouldest give me a privy seal of thy love The more water is poured into a Bucket the lower it descends the fuller the ship is laden
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
mites terrâ tanquam possessione haeriditaria Ambr. The Saints title is best being members of Christ who is Lord of all Adam did not only lose his Title to Heaven when he fell but to the Earth too and till we are incorporated into Christ we do not fully recover our Title I deny not but the wicked have a civil right to the Earth which the Laws of the Land give them but not a sacred right Only the meek Christian hath a Scripture-title to his Land we count that the best title which is held in capite the Saints hold their right to the Earth in capite in their head Christ who is the Prince of the Kings of the Earth Rev. 1.5 In this sense he who hath but a foot of Land inherits more than he who hath a thousand Acres because he hath a better and more judicial right to it 2. The meek Christian is said to inherit the Earth because he inherits the blessing of the Earth the wicked man hath the Earth but not as a fruit of Gods favour he hath it as a Dog hath poysoned bread it doth him more hurt than good a wicked man lives in the Earth as one that lives in an infectious Aire he is infected by his mercies the fat of the Earth will but make him fry and blaze the more in hell so that a wicked man may be said not to have what he hath because he hath not the blessing but the meek Saint enjoys the Earth as a pledge of Gods love the curse and poyson is taken out of the Earth Psal 37.11 The meek shall inherit the Earth and shall delight themselves in the abundance of peace on which words Austin gives this gloss Wicked men saith he may delight themselves in the abundance of Cattle and Riches but the meek man delights himself in the abundance of peace what he hath he doth possess with inward serenity and quietness Caution Caution When it is said the meek shall inherit the Earth not that they shall inherit no more than the Earth they shall inherit Heaven too if they should only inherit the Earth then saith Chrysostom how could it be said Blessed are the meek the meek have the Earth only for their sojourning-house they have Heaven for their mansion-house Psal 149.4 He will beautifie the meek with salvation The meek beautifie Religion and God will beautifie them with salvation salvation is the Port we all desire to sail to 't is the Harvest and Vintage of souls the meek are they which shall reap this Harvest the meek shall wear the embroidered robe of salvation The meek are Lords of the Earth and heirs of salvation Heb. 1.14 7. The mischief of an unmeek spirit 1. There is nothing Motive 7 makes such roome for the Divel to come into the heart and take possession as wrath and anger Ephes 4.26 27. Let not the Sun go down upon your wrath neither give place to the Divel when men let forth passion they let in Satan the wrathful man hath the Divel for his bedfellow 2. Passion doth hinder peace the meek Christian hath sweet quiet and harmony in his soul but Passion puts the soul into a disorder it not only clouds reason but disturbs conscience he doth not possesse himself whom Passion possesseth it is no wonder if they have no peace of conscience who make so little conscience of peace wrathfulnesse grieves the Spirit of God Ephes 4.30 31. and if the Spirit be grieved he will be gone we care not to stay in smoaky houses the Spirit of God loves not to be in that heart which is so full of the vapours and fumes of distempered Passion 8. Another argument to coole the intemperate heat Motive 8 of our curst hearts is to consider that all the injuries and unkind usages we meet with from the world do not fall out by chance but are disposed of by the all-wise God for our good many are like the foolish Curre that snarles at the stone never looking to the hand that threw it or like the Horse who being spurred by the rider bites the snafflle did we look higher than instruments our hearts would grow meek and calm David looked beyond Shimei's rage 2 Sam. 16.11 Let him curse for the Lord hath bidden him What wisdome were it for Christians to see the hand of God in all the barbarismes and incivilities of men Job eyed God in his affliction and that meekned his spirit The Lord hath taken away blessed be the name of the Lord Job 1.21 He doth not say the Caldeans have taken away but the Lord hath taken away what made Christ so meek in his sufferings he did not look at Judas or Pilate but at his father John 18.11 The Cup which my Father hath given me when wicked men do revile and injure us they are but Gods Executioners who is angry with the executioner And as God hath an hand in all the affronts and discurtesies we receive from men for they do but hand them over to us so God will do us good by all if we belong to him 1 Sam 16.12 it may be saith David that the Lord will look upon mine affliction and will requite me good for his cursing usually when the Lord intends us some signal mercy he fits us for it by some eminent trial as Moses his hand was first leprous before it wrought salvation Exod 4 6. so God may let his people be belepered with the cursings and revilings of men before he showre down some blessing upon them It may be the Lord will requite me good for his cursing this day Motive 9 9. Want of meeknesse evidenceth want of grace true grace enflames love and moderates anger grace is like the file which smoths the rough iron it files off the ruggednesse of a mans spirit grace saith to the heart as Christ did to the angry Sea Mark 4.39 Peace be still So where there is grace in the heart it stills the raging of passion and makes a calm He who is in a perpetual phrensie letting loose the reines to wrath and malice never yet felt the sweet efficacy of grace â—t is one of the sins of the Heathen Implacable Rom. 1.31 a revengeful cankred heart is not only heathenish but divellish Jam. 3. 14 15. If ye have bitter envying and strife in your hearts this wisdom descendeth not from above but is devillish The old Serpent spits forth the poyson of malice and revenge Motive 10 10. If all that hath been said will not serve to master this bedlam-humour of wrath and anger let me tell you you are the persons whom God speaks of who hate to be reformed you are rebels against the Word read and tremble Isa 30.8.9 Now go write it before them in a table and note it in a book that it may be for the time to come for ever and ever that this is a rebellious people children that will not hear the Law of the Lord. If nothing yet will charm down the wrathful
might have set Christ and salvation at an higher price but he hath much beaten down the price Now as this shews the sweetness of Gods Nature he is not an hard Master so it shews us the inexcusableness of them who perish under the Gospel What Apology can any man make at the day of judgement when God shall ask that question Friend why didst thou not embrace Christ I set Christ and grace at a low rate if thou hadst but hungered after righteousness thou might'st have had it but thou didst slight Christ thou hadst such low thoughts of righteousness that thou wouldst not hunger after it how dost thou think to escape who hast neglected so great salvation The easier the terms of the Gospel are the sorer punishment shall they be thought worthy of who unworthily refuse such an offer Branch 2 2. It shews us a true Character of a godly man he hungers and thirsts after spiritual things Isa 26.9 Psal 73.25 A true Saint is carried upon the wing of desire 't is the very temper and constitution of a gracious soul to thirst after God Psal 42.2 In the word preached now he is big with desire these are some of the pantings of his soul Lord Thou hast led me into thy Courts O that I may have thy sweet presence that thy glory may fill the Temple This is thy Limning house wilt thou draw some sacred Lineaments of grace upon my soul that I may be more assimilated and changed into the likeness of my dear Saviour In prayer how is the soul filled with passionate longings after Christ prayer is expressed by groans unutterable Rom. 8.26 The heart sends up whole Vollies of sighs to heaven Lord one beam of thy love one drop of thy blood SECT 2. Containing a Reprehension of such as do not hunger after Righteousness Use 2 IT reproves such as have none of this spiritual hunger they have no winged desires Reproof the edge of their affections Branch 1 is blunted honey is not sweet to them that are sick of a Feaver and have their tongues imbittered with Choler So those who are soul-sick and in the gall of bitterness find no sweetness in God or Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin tastes sweeter to them they have no spiritual hunger That men have not this hunger after righteousness appears by these seven Demonstrations 1. They never felt any emptiness they are full of their own righteousness Rom. 10.3 Now the full stomack loaths the honey-comb this was Laodicea's disease she was full and had no stomack either to Christs gold or eye-salve Rev. 3.17 When men are filled with pride this flatuous distemper hinders holy longings as when the stomack is full of wind it spoils the appetite none so empty of grace as he that thinks he is full he hath most need of righteousness that doth least want it 2. That men do not hunger after righteousness appears because they can make a shift well enough to be without it If they have oyle in the Cruse the world coming in they are well content grace is a commodity that is least missed you shall hear men complain they want health they want Trading but never complain they want Righteousness if men lose a meal or two they think themselves half undone but they can stay away from Ordinances which are the Conduits of grace Do they hunger after righteousness who are satisfied without it nay who desire to be excused from feeding upon the Gospel-banquet * Luke 14.18 sure he hath no appetite who entreats to be excused from eating 3. It is a sign they have none of this spiritual hunger who desire rather sleep than food they are more drowsie than hungry some there are who come to the Word that they may get a nap to whom I may say as Christ did to Peter Mark 14.37 Couldst thou not watch one houre 't is strange to see a man asleep at his meat others there are who have a deep sleep fallen upon them they are asleep in security and they hate a soul-awakening Ministry while they sleep their damnation slumbereth not 1 Pet. 2.3 4. It appears men have no spiritual hunger because they refuse their food Christ and Grace are offered nay pressed upon them but they put away salvation from them as the froward child puts away the breast Psal 81.11 Acts 13.46 Such are your Phanaticks and Enthusiasts who put away the blessed Ordinances and pretend Revelations That is a strange Revelation that tells a man he may live without food these prefer Husks before Manna they live upon Aery Notions being fed by the Prince of the Ayre 5. 'T is a sign they have none of this spiritual hunger who delight more in the garnishing of the dish than in food these are they who look more after Elegancy and notion in Preaching than solid matter it argues either a wanton palate or a surfeited stomack to feed on sallets and kickshaws neglecting wholsom food 1 Tim. 6.3 4. If any man consent not to wholsome words he is proud knowing nothing c. The plainest truth hath its beauty they have no spiritual hunger that desire only to feast their fancy of such the Prophet speaks Ezek. 33.32 Thou art to them as a very lovely song of one that hath a pleasant voyce and can play well on an Instrument If a man were invited to a Feast and there being Musick at the Feast he should so listen to the Musick that he did not mind his meat you would say Sure he is not hungry so when men are for gingling words and like rather gallantry of speech than spirituality of matter it is a sign they have surfeited stomacks and itching ears 6. They evidence little hunger after righteousness that prefer other things before it viz. their profits and recreations If a boy when he should be at dinner is playing in the street it is a sign he hath no appetite to his meat were he hungry he would not prefer his play before his food So when men prefer vain things which cannot profit before the blood of Christ and the grace of the Spirit it is a sign they have no palate or stomack to heavenly things 7. It is a sign men have no spiritual hunger when they are more for Disputes in Religion than Practicks Robertus Gallus thought he saw in his dream a great Feast and some were biting on hard stones when men feed only on hard questions and controversies * 1 Tim. 6.3 4. like some of the Schoolmens utrums and distinctions as whether one may partake with him that hath not the work of grace in his heart whether one ought not to separate from a Church in case of male-administration what is to be thought of Paedobaptism c. when these Niceties and Criticisms in Religion take up mens heads neglecting faith and holiness these do pick bones and not feed on the meat Scepticks in Religion have hot brains but cold hearts did men hunger and thirst after
Tell them in what a sad condition they are in the gall of bitterness Shew them their danger they tread upon the banks of the bottomless pit if death gives them a jog they tumble in and we must dip our words in honey use all the mildness we can 2 Tim. 2.25 In meekness instructing c. Fire melts oyntment mollifies words of love may melt hard hearts into Repentance this is soul-mercy God made a Law Exod. 23.5 that whosoever did see his enemies Ass lying under a burden he should help him On which words saith Chrysostom We will help a Beast that is fallen under a burden and shall we not extend relief to those who are fallen under a worse burden of sin 3. Soul-mercy is in reproving refractory sinners there is a cruel mercy when we see men go on in sin and we let them alone and there is a merciful cruelty when we are sharp against mens sins and will not let them go to hell quietly Lev. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Fond pity is no better than cruelty Titus 1.13 Rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly the Chyrurgion cuts and lanceth the flesh but it is in order to a cure they are healing wounds so by a cutting reproof when we lance mens consciences and let out the blood of sin we exercise spiritual Chyrurgery this is shewing mercy Jude 23. Others save with fear pulling them out of the fire If a man were in the fire though you did hurt him a little in pulling him out he would be thankful and take it as a kindnesse Some men when we tell them of sin say O this is bitternesse no it is shewing mercy If a mans house were on fire and another should see it and not tell him of it for fear of waking him were not this cruelty when we see others sleeping the sleep of death and the fire of Gods wrath ready to burn about their ears and we are silent is not this to be accessory to their death 4. Soul-mercy is in praying for others This is like physick used in a desperate case and oft it recovers the sick patient James 5.16 The effectual fervent prayer of a righteous man avails much as it cures the sick body so the sin-sick soul There is a story of one who gave his soul to the Divel who was given in to the prayers of Luther When Eutychus fell down from an high loft and was taken up dead Paul fell on him * Affectus vehementia Beza that is he did effectually pray over him and he prayed him alive Acts 20.9 11. By sin the soul is fallen from an high loft viz. a state of innocency now fervent prayer oft-times fetcheth life in such a dead soul Use 1. See what a blessed work the work of the Ministry Use 1 is The preaching of the Word is nothing but shewing mercy to souls This is a mighty and glorious engine in the hand of the Lord of Hosts for the beating down of the Divels strong-holds The Ministry of the Word doth not only bring light with it but eye-salve anointing the eyes to see that light It is a sin-killing and a soul-quickning Ordinance it is the power of God to salvation What enemies are they to their own souls that oppugne the Ministry They say the people that live under the line curse the Sun and are glad when the sun sets because of its burning heat Foolish sinners curse the Sun-rising of the Ministry and are offended at the light of it because it comes near their sins and scorcheth their consciences though in the end it saves their souls Use 2 Use 2. It reproves them that have no mercy to souls Reproof 1. Evil Magistrates 2. Evil Ministers 1. Evil Magistrates who either take away the Key of knowledge * Luke 11.52 or give a Toleration to wickednesse suffering men to sinne by a Licence The meaning of Toleration is this if men will to hell none shall stop them Is not nature enough poyson'd Do not men sin fast enough but must they have such political engines as scrue them up higher in wickednesse Must they have such favourable gales from the breath of great ones as serve to carry them full sail to the Divel This is far from soul-mercy * Meminerit princeps non solum quantum sibi commissum sed quatenus permissum fit Cicero What an heavy reckoning will these Statists have in the day of the Lord 2. Evil Ministers 1. Such as have no bowels to the souls of their people They do not pity them pray for them they seek not them but theirs they preach not for love but lucre their care is more for Tythes than souls How can they be called spiritual fathers who are without bowels These are mercenarii not ministri 2. Such as feed not the souls of their people with solid truths When Christ sent out his Apostles he gave them their Text and tells them what they must preach Matth. 10.7 Preach saying the Kingdom of Heaven is at hand Upon which place saith Luther the Ministers of Christ must preach quae ad regnum coelorum conducant Things that pertaine to the Kingdom of God pardon of sin sanctification living by faith ne aliter ex ecclesiâ faciant politiam They are unmerciful to souls who instead of breaking the bread of life fill their peoples heads with very speculations and notions who rather tickle the fancy than touch the conscience and give precious souls rather musick than food 3. Such as darken knowledge with words and preach so as if they were speaking in an unknown tongue Some Ministers love to soar aloft like the Eagle and flie above their peoples capacities endeavouring rather to be admired than understood They are like some crabbed Authors which cannot be read without a Comment Indeed God calls his Ministers Ambassadors 2 Cor. 5.20 but they must not be like those Out-landish Ambassadors that cannot be understood without an Interpreter 'T is unmercifulnesse to souls to preach so as not to be understood Ministers should be Stars to give light not clouds to obscure the truth Saint Paul was learned yet plain Clearnesse and perspicuity is the grace of speech 'T is cruelty to souls when we go about to make easie things hard This many are guilty of in our age who go into the Pulpit only to tie knots and think it their glory to amuse the people this savours more of pride than mercifulnesse 4. Such as see others going on in sin but do not tell them of it When men declare their sin as Sodom it is the Ministers duty to lift up his voice like a trumpet and shew the house of Jacob their sin Isa 58.1 Zeal in the Ministry is as proper as fire on the Altar he who lets another sin and holds his peace is a man-slayer That Sentinel deserves death who sees the enemy
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
are still reaping you will never be able to Inne the whole Harvest let all this perswade rich men to honour the Lord with their substance SECT 9. Containing Directions in shewing mercy BEfore I conclude this Subject let me lay down some Rules briefly concerning works of mercy Rule 1 1. Charity must be free Deutr. 15.10 Thou shalt give and thy heart shall not be grieved c. that is thou shalt not be troubled at parting with thy money he that gives grievingly gives grudgingly it is not a gift but a tax charity must flow like spring-water * Non quaeritur quantum sed quo animo detur Ambr. the heart must be the Spring the hand the Pipe the poor the Cistern God loves a chearful giver Be not like the Crab which hath all the ver-juyce squeezed and pressed out You must not give to the poor as if you were delivering your purse on the High-way Charity without alacrity is rather a Fine than an Offering 't is rather doing of pennance than giving of alms charity must be like the myrrhe which drops from the Tree without cutting or forcing * Beneficium est magis affectu quam effectu Seneca Rule 2 2. We must give that which is our own Isa 58.7 To deal thy bread to the hungry it must be de tuo pane The word for alms in the Syriack signifies justice to shew that alms must be of that which is justly gotten the Scripture puts them together Micah 6.8 To do justice to love mercy we must not make ex Rapina Holocaustum a Sacrifice of Sacriledge * Qui male partâ— dispergit injustâ—â— ejus manet in saecu lum Muscul Isa 61.8 For I the Lord love judgement I hate robbery for burnt-offering He that shall build an Almes-house or Hospital with goods ill gotten displays the Ensign of his pride and sets up the Monument of his shame Rule 3 3. Do all in Christ and for Christ 1. Do all in Christ labour that your persons may be in Christ We are accepted in him Ephes 1.6 Origen Chrysostom and Peter Martyr affirm that the best works not springing from faith are lost The Pelagians thought to have posed Austin with that question Whether it was sin in the Heathen to cloath the naked Austin answered rightly The doing of good is not in it self simply evil but proceeding of infidelity it becomes evil * Non per se ipsum factum pro peccato babetur c Titus 1.15 To them that are unbelieving is nothing pure * Matth. 7.18 Hebr. 11.6 That fruit is most sweet and genuine which is brought forth in the Vine John 15.4 Out of Christ all our Almes-deeds are but the fruit of the wilde Olive * Faciunt gentes ea quae legis sunt Ethice non Evangelice bona opera agunt sed non bene Macovii loc com they are not good works but dead works 2. Do all for Christ namely for his sake that you may testifie your love to him Love mellows and ripens our Almes-deeds it makes them a precious perfume to God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril as Mary did out of love bring her oyntments and sweet spices to anoint Christs dead body so out of love to Christ bring your oyntments and anoint his living body viz. Saints and Members 4. Works of mercy are to be done in humility away Rule 4 with ostentation the worm breeds in the fairest fruit the moth in the finest cloth Pride will be creeping into our best things beware of this dead flie in the box of oyntment When Moses face did shine he put a vail over it so while your light shines before men and they see your good works cover your selves with the vail of humility as the silk-worm while she weaves her curious works hides her self within the silk and is not seen so we should hide our selves from pride and vain-glory 'T was the sin of the Pharisees while they were distributing alms they did buccina canere blow the Trumpet * Nec illa perfecta est liberalitas si jactantiae causa largiaris Ambrose Matth. 6.2 They did not give their alms but sell them for applause A proud man casts his bread upon the waters as a Fisherman casts his Angle upon the waters he angles for vain-glory I have read of one Cosmus Medices a rich Citizen of Florence that he confessed to a near friend of his he built so many magnificent Structures and spent so much on Scholars and Libraries not for any love to Learning but to raise up to himself Trophies of Fame and Renown * Burt. Melan. An humble soul denies himself yea even annihilates himself he thinks how little it is he can do for God and if he could do no more it were but a due debt therefore looks upon all his works as if he had done nothing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar The Saints are brought in at the last day as disowning their works of charity Matth. 25.37 Lord when saw we thee an hungred and fed thee c. A good Christian doth not only empty his hand of Alms but empties his heart of Pride while he raiseth the poor out of the dust he lays himself in the dust works of mercy must be like the Cassia which is a sweet spice but grows low Rule 5 5. Dispose your Alms prudentially 't is said of the merciful man he orders his affairs with discretion Psal 112.5 * Vox pauperum monet prudentiam in dandis Eteemosynis adhibe dam esse Mollerus There is a great deal of wisdom in distinguishing between them that have sinned themselves into poverty and who by the hand of God are brought into poverty Discretion in the distribution of Alms consists in two things 1. In finding out a fit Object 2. In taking a fit Season 1. In finding out a fit Object and that comes under a double notion 1. Give to those who are in most need raise the Hedge where it is lowest feed the Lamp which is going out 2. Give to those who may probably be more serviceable though we bestow cost and dressing upon a weak Plant yet not upon a dead Plant breed up such as may help to build the house of Israel Ruth 4.11 that may be Pillars in Church and State not Cater-pillars making your charity to blush 2. Discretion in giving Alms is in taking the fit season Give to charitable uses in time of health and prosperity distribute your silver and gold to the poor before the silver cord be loosed or the golden bowle be broken Eccles 12.6 Qui cito dat bis dat make your hands your executors not as some who do reserve all they give till the Term of life is ready to expire and truly what is then bestowed is not given away but taken away by death 't is not charity but necessity Oh do not so marry your selves to money that you are resolved nothing shall part you but death be
did predestinate to be conformed to the image of his Son God predestinates us to Christs image which image consists in righteousnesse and true holinesse Ephes 4.24 So that till thou art holy thou canst not shew any signe of election upon thee but rather the Divels brand-mark 5. Purity is the end of our redemption if we could have gone to heaven in our sins Christ needed not have died Why did he shed his blood but to redeem us from a vain conversation 1 Pet. 1.18 19. and Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Christ shed his blood to wash off our filth the Crosse was both an Altar and a Lavor Jesus Christ died not only to save us from wrath 1 Thes 1. ult but to save us from sin Matth. 1.21 Out of his sides came water which signifies our cleansing as well as blood which signifies our justifying 1 John 5.6 The truth is it were to make the body of Christ monstrous if the head should be pure and not the members 2. Reasons for heart-purity 2. Why Purity must be chiefly in the heart 1. Because if the heart be not pure we differ nothing from a Pharisaical Purity the Pharisees holinesse did consist chiefly in externals their 's was an outside Purity they never minded the inside of the heart Matth. 23.25 Wo unto you Scribes and Pharisees Hypocrites for ye make cleane the outside of the cup and of the platter but within ye are full of extortion and verse 27. Ye are like unto whited Sepulchres which indeed appear beautiful outward but are within full of dead mens bones The Pharisees were good only in superficie they were not Albi but dealbati whited over not white they were like a rotten post laid in Vermilion colour like a fair Chimny-piece guilded without but within nothing but Soot O such Hypocrites Salvian complains of who had Christ in their mouths but to no purpose we must go farther be pure in heart like the Kings daughter all glorious within Psal 45.13 Else ours is but a pharisaical purity and Christ faith Matth. 5.20 Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven 2. The heart must especially be kept pure because the heart is the chief seat or place of Gods residence God dwells in the heart he takes up the heart for his own lodgings Isa 57.15 Ephes 3.17 therefore it must be pure and holy A Kings Palace must be kept from defilement especially his Presence-chamber The heart is Gods Presence-chamber How holy ought that to be If the body be the Temple of the holy Ghost †* 1 Cor. 6.19 the heart is the Sanctum Sanctorum Oh take heed of defiling the room where God is to come let that room be washed with holy tears 3. The heart must especially be pure because it is the heart sanctifies all we do if the heart be holy all is holy our affections holy our duties holy The Altar sanctified the gift * Mat. 23.19 the heart is the Altar that sanctifies the offering The Romans kept their springs from being poysoned the heart is the spring of all our actions let us keep this spring from poyson be pure in heart SECT 1. Shewing the true beauty of the soul 1. SEE here what is the beauty that sets off a soul in Use 1 Gods eye viz. Purity of heart Inform. Thou who art never so beautiful art but a spiritual Leper till thou art pure Branch 1 in heart God is in love with the pure heart for he sees his own picture drawn there Holinesse is a beam of God it is the Angels glory They are pure virgin-spirits take away purity from an Angel and he is no more an Angel but a Divel thou who art pure in heart hast the Angels glory shining in thee thou hast the Embroydery and Workmanship of the Holy Ghost upon thee The pure heart is Gods Paradise where he delights to walk 't is his lesser heaven the Dove delights in the purest Aire the Holy Ghost who descended in the likeness of a Dove delights in the purest soul God saith of the pure in heart as of Sihon Psal 132.14 This is my rest for ever here will I dwell God loves the fairest complexion the pure in heart is Christs Bride decked and bespangled with the jewels of holiness Cant. 4.9 Thou hast ravished my heart with one of thine eyes Thine eyes that is thy graces these as a Chain of Pearl have drawn mine heart to thee of all hearts God loves the pure heart best Thou who dressest thy self by the glass of the Word and adornest the hidden man of thy heart * 1 Pet. 3.4 art most precious in Gods eyes though thou mayst be blear-eyed as Leah lame as Barzillai yet being pure in heart thou art the mirrour of beauty and mayst say Yet shall I be glorious in the eyes of the Lord Isa 49.5 How may this raise the esteem of purity this is a beauty that never fades and which makes God himself fall in love with us SECT 2. That Christians must not rest in out-side purity Branch 2 2. IF we must be pure in heart then we must not rest in outward purity civility is not sufficient a Swine may be washed yet a Swine still civility doth but wash a man grace changeth him civility like a Star may shine in the eyes of the world but it differs as much from purity as the Chrystal from the Diamond civility is but strewing flowers on a dead corps a man may be wonderfully Moralized yet but a tame Divel how many have made civility their saviour Morality may as well damn as Vice a Vessel may be sunk with gold as well as with dung Observe two things 1. The civil person though he will not commit gross sins yet he is not sensible of heart-sins he discerns not the Law in his members Rom. 7.23 He is not troubled for unbelief hardness of heart vanity of thoughts he abhors Jayle-sins not Gospel-sins 2. The civil person hath an aking tooth at Religion his heart riseth against holiness the Snake is of a fine colour but hath a deadly sting The civil man is fair to look to but hath a secret antipathy against the ways of God he hates grace as much as vice zeal is as odious to him as uncleanness so that civility is not to be rested in The heart must be pure God would have Aaron wash the inwards of the Sacrifice Lev. 9. Civility doth but wash the out-side the inwards must be washed Blessed are the pure in heart SECT 3. Shewing the signs of an impure heart LET us put our selves upon the Trial Trial. whether we are Use 2 pure-hearted or no. Here I shall do two things to shew the signs of 1. An impure heart 2. A pure heart 1. An ignorant heart is an impure
up as it did Korah and Dathan These are Divels covered over with flesh they have damnation written on their foreheads Lucian who in the time of the Emperor Trajan had professed Religion afterwards became so profane as to make a mock at the Christians and by his jeeres and taunts went about to rend Religion at last he himself was rent asunder and devoured by dogs When the scab of the Leper did appear he was to be shut out of the Camp Levit. 13.9 Those who flout at Religion if God give them not repentance are sure to be shut out of the Camp of heaven SECT 4. Shewing the signes of a pure heart Signs of a pure heart I Shall next shew you the signs of a pure heart 1. A sincere heart is a pure heart Psal 32.2 In whose spirit there is no guile There are four Characters of a sincere-hearted Christian 1. A sincere heart serves God with the whole heart First He serves God with the heart The Hypocrite doth but make a shew of obedience Jer. 12.2 Thou art near in their mouth and far from their reins there may be a fair complexion when the Lungs and Vitals are rotten The Hypocrite is fair to look on he hath a devout eye but a hollow heart but he who is sincere his inside is his best side In the Law God would have the inwards offered up Levit. 4.11 A good Christian gives God the inwards when he prays his heart prays 1 Sam. 1.13 Hannah prayed in her heart In his Thanksgivings the heart is the chief instrument of praise Psal 111.1 Then is the sweetest musick when we make melody in our hearts to the Lord Col. 3.16 Secondly The sincere Christian serves God with the whole heart Psal 119.2 Hypocrites have a double heart Psal 12.2 An heart for God and an heart for sin Hos 10.2 Their heart is divided God loves a broken heart but not a divided heart an upright heart is a whole heart the full straine and torrent of the affections runs out after God a sincere heart follows God fully Num. 14.24 2. A sincere heart is willing to come under a trial Psal 139.23 Search me O God and try me That mettal is to be suspected which men are afraid to bring to the Touch-stone a sound heart likes the Touch-stone of the Word he is for a searching Ministry Hypocrites are veritatis lucifugae * Tertul. they flie from that light which would discover sin they hate that Physick of the Word which meeting with their ill humours begins to make them sick and trouble their conscience A gracious soul loves that preaching best which makes an Heart-Anatomy 3ly A sincere heart dares not act in the least against his conscience he is the most magnanimous yet the most pusillanimous he is bold in suffering Prov. 28.1 but fearful of sin Gen. 39.9 He dares not get an estate by sinful shifts or rise upon the ruines of another Jacob got his fathers blessing by fraud but that is not the way to get Gods blessing Fourthly a sincere heart is a suspitious heart The Hypocrite suspects others and hath charitable thoughts of himself the sincere Christian hath charitable thoughts of others and suspects himself he calls himself often to account O my soul hast thou any Evidences for Heaven are they not to seek when they should be to shew Is there no flaw in thy Evidences thou mayest mistake common grace for saving Weeds in the Corn-fields look like flowres The foolish Virgins Lamps looked as if they had oyle in them O my soul is it not so with thee The sincere soul being ever jealous playes the Critick upon himself and doth so traverse things in the Court of conscience as if he were presently to be cited to Gods Bar. This is to be pure in heart 2. A pure heart breaths after purity If God should stretch out the golden Scepter and say to him Ask and it shall be given thee to half the Kingdom he would say Lord a pure heart let my heart have this inscription Holiness to the Lord let my heart be thy Temple and do thou dwell in it Lord what should I do in heaven with this unholy heart what converse could I have with God or Angels A gracious soul is so in love with purity that he prizeth a pure heart above all blessings 1. Above riches he knows he may be cloathed in purple and fine linnen and yet go to hell * Divitiae sunt in sinistra Domini Bern. he is content to be poor so he may be pure he knows heart-purity is a special Certificate of Gods love the pure in heart shall see God 2. Above gifts gifts do not at all set us off in Gods eye a pure heart is the jewel Matth. 15.28 O woman great is thy faith It was not her Rhetorical language Christ was taken with but her faith Hypocrites have had rare gifts Saul had the spirit of Prophesie Judas no doubt could make an Elegant Oration Hypocrites have come into Gods Church loaden with Egyptian gold videl Humane learning There may be Illumination without Sanctification A small Diamond is better than a great deal of brass A little grace excels the most flourishing parts Now if the out-goings of thy soul are after holiness thou desirest rather a pure heart than an eloquent tongue thou hast the oyle of the Spirit poured on thee and thou shalt be crowned with a sight of God 3. A pure heart abhors all sin A man may forbear and forsake sin yet not have a pure heart 1. He may forbear sin as one may hold his breath while he dives under water and then take breath again And a man may forbear sin 1. For want of occasion The Gun-powder makes no noise till the fire be put to it the Clock stands still till the Weights are put on Let a tentation come which is like the hanging on of the Weights and the heart goes as fast in sin as ever 2. He may forbear sin formidine poenae for fear A man forbears a Dish he loves for fear it should bring his disease upon him of the stone or gout There is a conflict in a sinner between the passion of desire and fear Desire spurs him on to sin but fear as a Curben-bit checks him nor is it the crookedness of the Serpent he fears but the sting of the Serpent 3. He may forbear sin out of a design he hath a plot in hand and his sin might spoile his plot Some rich heir would flie out in excess but he carries it fair to prevent a cutting off the Entail How good was Joash while Jehoiada the Priest lived Prudence as well as Conscience may restraine from sin 2. A man may forsake sin yet not have a pure heart it is a great matter I confess to forsake sin so dear is sin to men that they will part with the fruit of their body for the sin of their souls †* Micah 6.7 Sin is the Dalilah
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
changeth the soile and makes it peaceable How can faith grow in an unpeaceable heart for faith works by love Impossible it is that he should bring forth the sweet fruits of the Spirit who is in the gall of bitterness if a man hath received poyson into his body the most excellent food will not nourish till he takes some antidote to expel that poyson Many come to the Ordinances with seeming zeal but being poysoned with wrath and animosity they receive no spiritual nourishment Christs body mystical edifieth it self in love Eph. 4.16 There may be praying and hearing but no spiritual concoction no edifying of the body of Christ without love and peace 9. Peaceableness among Christians is a powerful loadstone to draw the world to receive Christ not only gifts and miracles and preaching may perswade men to embrace the truth of the Gospel but peace and unity among the Professors of it When as there is one God and one faith so there is one heart among Christians this is as Cummin seed which makes the Doves flock to the windows The Temple was adorn'd with goodly stones Luk. 21.5 This makes Christs spiritual Temple look beautiful and the stones of it appear goodly when they are cemented together in peace and unity 10. Unpeaceableness of spirit is to make Christians turn Heathens 't is the sin of the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable Rom. 1.31 They cannot be pacified their hearts are like Adamant no oyle can supple them no fire can melt them 't is a Heathenish thing to be so fierce and violent as if with Romulus men had suck'd the milk of Wolves 11. To adde yet more weight to the Exhortation it is the mind of Christ that we should live in peace Mark 9.50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have peace one with another Shall we not be at peace for Christs sake if we ought to lay down our life for Christs sake shall we not lay down our strife for his sake To conclude if we will neither be under counsels nor commands but still feed the peccant humour nourishing in ourselves a spirit of dissention and unpeaceableness Jesus Christ will never come near us The people of God are said to be his house Hebr. 3.6 Whose house are we c. When the hearts of Christians are a spiritual house adorned with the furniture of peace then they are fit for the Prince of peace to inhabit but when this pleasant furniture is wanting and instead of it nothing but strife and debate Christ will not own it for his house nor will he grace it with his presence who will dwell in an house which is smoaky and all on fire SECT 4. Shewing some helps to peaceableness Quest HOW shall we attain to peaceableness 1. Take heed of those things which will hinder it There are several impediments of peace which we must beware of and they are either outward or inward 1. Outward as whisperers Rom. 1.29 There are some who will be buzzing things in our ears purposely to exasperate and provoke among these we may rank Tale-bearers Lev. 19.16 The Tale-bearer carries reports up and down the Divel sends his letters by this Post the Tale-bearer is an Incendiary he blows the coals of contention Do you hear saith he what such an one faith of you Will you put up such a wrong will you suffer your self to be so abused thus doth he by throwing in his fire-balls foment differences and set men together by the ears we are commanded indeed to provoke one another to love Hebr. 10.24 but nowhere to provoke to anger We should stop our ears to such persons as are known to come on the Divels Errand 2. Take heed of inward lets to peace As 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3.2 Men shall be lovers of themselves And it follows they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierce Ver. 3. The setting up of this Idol of Self hath caused so many Law-suits Plunders Massacres in the World All seek their own Phil. 2.21 Nay it were well if they would seek but their own Self-love angles away the Estates of others either by force or fraud Self-love sets up Monopolies and Enclosures it is a Bird of prey which lives upon rapine Self-love cuts asunder the bond of peace lay aside Self The Heathens could say Non nobis solum nati we are not born for our selves 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride Prov. 28.25 He that is of a proud heart stirreth up strife Pride and Contention like Hippocrates Twins are both born at once A proud man thinks himself better than others and will contend for superiority Joh. 3.9 Diotrephes who loveth to have the preheminence A proud man would have all strike sail to him Because Mordecai would not give Haman the Cap and Knee he gets a bloody Warrant signed for the death of all the Jewes Esther 3.9 What made all the strife between Pompey and Caesar but pride their spirits were too high to yield one to another When this wind of pride gets into a mans heart it causeth sad Earth-quakes of division The Poets fain that when Pandora's box was broke open it fill'd the World with diseases When Adams pride had broken the box of Original righteousness it hath ever since fill'd the World with debates and dissentions Let us shake off this viper of pride humility soders Christians together in peace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy envy stirreth up strife the Apostle hath linked them together 1 Tim. 6.4 Envy strife Envy cannot endure a Superiour this made the Plebeian faction so strong among the Romans they envied their Superiours An envious man seeing another to have a fuller Crop a better Trade is ready to pick a quarrel with him Prov. 27.4 Who can stand before envy Envy is a vermin that lives on blood take heed of it peace will not dwell with this inmate 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credulity Prov. 14.15 The simple believeth every word A credulous man is akin to a fool he believes all that is told him and this doth often create differences As it is a sin to be a Tale-bearer so it is a folly to be a Tale-believer A wise man will not take a report at the first bound but will sift and examine it before he gives credit to it 2. Let us labour for those things which will maintain and cherish peace As 1. Faith faith and peace keep house together faith believes the Word of God the Word saith Live in peace 2 Cor. 13.11 And assoon as faith sees the King of heavens Warrant it obeyes faith perswades the soul that God is at peace and it is impossible to believe this and live in variance nourish faith faith knits us to God in love and to our Brethren in peace 2. Christian communion There should not be too much strangeness among Christians the primitive Saints had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love-feasts * Tertul. The Apostle exhorting to peace brings this as an
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
children of God are servants to the Angels 2. Gods children are above the Angels because Christ by taking their nature hath ennobled and honoured it above the Angelical * Naturam humanam nobilitavit Aug. Hebr. 2.16 He in no wise took the nature of Angels God by uniting us to Christ hath made us nearer to himself than the Angels the children of God are members of Christ Eph. 5.30 This was never said of the Angels how can they be the members of Christ who are of a different nature from him Indeed Metaphorically and improperly Christ may be called the head of the Angels as they are subject to him 1 Pet. 3.22 But that Christ is head of the Angels in that near and sweet conjunction as he is the head of believers we nowhere finde in Scripture in this respect therefore I may clearly assert the children of God have a superiority and honour even above the Angels though by Creation they are a little lower than the Angels yet by Adoption and Mystical Union they are above the Angels Use How may this comfort a childe of God in midst either of calumny or penury he is a person of honour he is above the Angels A Gentleman that is fallen to decay will sometimes boast of his Parentage and Noble blood so a Christian who is poor in the world yet by vertue of his Adoption he is of the Family of God he hath the true blood-royal running in his veins he hath a fairer Coat of Arms to shew than the Angels themselves SECT 7. The high priviledges of Gods children 7. THE seventh particular to be explained is To shew the glorious priviledges of Gods children and what I shall say now belongs not to the wicked it is Childrens bread The fruit of Paradise was to be kept with a flaming Sword so these sweet and heart-ravishing priviledges are to be kept with a flaming Sword that impure sensual persons may not touch them There are twelve rare Priviledges which belong to the children of God 1. If we are children then God will be full of tender Privi ∣ ledge 1 love and affection towards us a father compassionates his childe Psal 103.13 Like as a father pitieth his children so the Lord pitieth them that fear him Oh the yearning of Gods bowels to his children Jer. 31.20 Is Ephraim my dear son Is he a pleasant childe my bowels are troubled for him I will surely have mercy upon him saith the Lord. Towards the wicked Gods wrath is kindled Psal 2.12 Towards them that are children Gods repentings are kindled Hosea 11.8 Mercy and pity doth as naturally flow from our heavenly Father as light doth from the Sun Object 1. But God is angry and writes bitter Object 1 things how doth this stand with love Answ Gods love and his anger towards his children Answ are not opposita but diversa they may stand together he is angry in love Rev. 3.19 As many as I love I rebuke and chasten we have as much need of afflictions as Ordinances A bitter Pill may be as needful for preserving health as a Julip or Cordial God afflicts with the same love as he adopts God is most angry when he is not angry †his hand is heaviest when it is lightest * Deus irascitur cum non irascitur Bern. affliction is an argument of son-ship Heb. 12.7 If you endure chastening God dealeth with you as with sons Oh saith one * Hos 4.14 sure God doth not love me I am none of his childe because he doth follow me with such sore afflictions Why it is a sign of childship to be sometimes under the Rod God had one son without sin but no son without stripes God puts his children to the School of the Cross and there they learn best * Correctio est efficaâ— virtutis gymnasium God speaks to us in the Word Children be not proud do not love the world walk circumspectly * Ephes 5.15 But we are dull of hearing nay we stop the ear Jer. 22.21 I spake to thee in thy prosperity but thou saidst I will not hear Now saith God I shall lose my childe if I do not correct him then God in love smites that he may save Aristotle speaks of a Bird that lives among Thorns yet sings sweetly Gods children make the best melody in their heart when God hedgeth their way with thorns Hos 2.14 Afflictions are refining Prov. 17.3 The fining pot is for silver and the furnace for gold * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Fiery Trials make golden Christians afflictions are purifying Dan. 12.10 Many shall be tryed and made white We think God is going to destroy us but he only layes us a whitening Some Birds will not hatch but in time of thunder Christians are commonly best in affliction God will make his children at last bless him for sufferings the eyes that sin shuts affliction opens * Oculos quos peccatum clâ—u dit plena aperiâ— when Manasseh was in chains then he knew the Lord was God 2 Chron. 33.13 Afflictions fit for heaven first the stones in Solomons Temple were hewen and polished and then set up into a buâ—lding First the Saints who are called lively stones * 1 Pet. 2.5 must be hewen and carved by sufferings as the corner stone was and so made meet * Col. 1.12 for the celestial building and is there not love in all Gods fatherly castigations Object 2 Object 2. But sometimes Gods children are under the black clouds of desertion is not this far from love Concerning desertion I must needs say this is the saddest condition that â—an betide Gods children when the Sun is gone the Dew falls when the Sun-light of Gods countenance is removed then the Dew of tears falls from the eyes of the Saints In desertion God rains hell out of heaven to use Calvins expression The arrows of the Almighty are within me the poyson whereof drinketh up my spirits Job 6.4 This is the poysoned arrow that wounds to the heart Desertion is a taste of the torments of the damned God saith in a little wrath I hid my face from thee Isa 54.8 I may here glosse with Saint Bernard Modicum illud vocas Domine Lord dost thou call that a little wrath when thou hidest thy face is it but a little What can be more bitter to me than the eclipsing of thy face God is in Scripture called a light and a fire the deserted soul feels the fire but doth not see the light But yet thou who art adopted mayest spell love in all this They say of Hercules his club that it was made of the wood of Olive the Olive is an emblem of peace so Gods club whereby he beats down the soul in desertion hath something of the Olive there is Peace and Mercy in it I shall hold forth a spiritual Rain-bow wherein the children of God may see the love of their Father in the midst of the clouds of desertion
Therefore I answer 1. In time of desertion God leaves in his children a seed of comfort 1 John 3.9 his seed remaineth in him Answ 1 This seed of God is a seed of comfort Though Gods children in desertion want the seale of the Spirit yet they have the Unction of the Spirit 1 John 2.27 Though they want the Sun yet they have a day-star in their hearts as the tree in winter though it hath lost its leaves and fruit yet there is sap in the root So in the winter of desertion there is the sap of grace in the root of the heart as it is with the Sun masking it self with a cloud when it denies light to the earth yet it gives forth its influence so though Gods dear adopted ones may lose the light of his countenance yet they have the influence of his grace Quest What grace appears in the time of desertion Ans 1. An high prizing of Gods ove If God should say to the deserted soul what wilt thou and it shall be granted to half of the Kingdom he would reply Lord that I might see thee as I was wont in the Sanctuary That I may have one golden beam of thy love the deserted soul slights all other things in comparison it is not gardens or orchards or the most delicious Objects that can give him contentment they are like musick to a sad heart he desires as Absalom to see the Kings face 2. A lamenting after the Lord. 'T is the saddest day with him when the Sun of righteousnesse is eclipsed a child of God can better bear the worlds stroak than Gods absence he is even melted into tears the clouds of desertion produce spiritual rain and whence is this weeping but from love 3. Willingnesse to suffer any thing so he may have a sight of God A child of God could be content with Simon of Cyrene to carry the Crosse if he were sure Christ were upon it he could willingly die if with Simeon he might die with Christ in his armes Behold here the seed of God in a believer the work of sanctification when he wants the wine of consolation Answ 2 Answ 2. I answer God hath a design of mercy in hiding his face from his adopted ones First it is for the trial of grace and there are two graces brought to trial in time of desertion 1. Faith 1. When we can believe against sence and feeling when we want an experience yet can trust to a ptomise when we have not the kisses of Gods mouth yet can cleave to the word of his mouth this is faith indeed here is the sparkling of the Diamond 2. Love When God smiles upon us it is not much to love him but when he seems to put us away in anger * Psal 27.9 now to love him and be as the Lime the more water is thrown upon it the hotter it burns this is love indeed That love sure is strong as death * Cant. 8.6 which the waters of desertion cannot quench Secondly It is for the exercise of grace we are all for comfort if it might be put to our choice we would be ever upon Mount Tabor looking into Canaan we are loth to be in trials agonies desertions as if God could not love us except he had us in his armes 'T is hard to lie long in the lap of spiritual joy and not fall asleep Too much Sun-shine causeth a drought in our graces oftentimes when God lets down comfort into the heart we begin to let down care As it is with Musitians before they have money they will play you many a sweet lesson but as soon as you throw them down money they are gone you hear no more of them Before joy and assurance O the sweet musick of prayer and repentance but when God throws down the comforts of his Spirit we either leave off duty or at least slacken the strings of our Viol and grow remisse in it Thou art taken with the money but God is taken with the musick Grace is better than comfort Rachel is more fair but Leah is more fruitful Comfort is fair to look on but grace hath the fruitful womb now the only way to exercise grace and make it more vigorous and lively is sometimes to walk in darknesse and have no light Isa 50.10 Faith is a star that shines brightest in the night of desertion I said I am cast out of thy sight yet will I look again toward thy holy Temple Jonah 2.4 Grace usually puts forth its most heroical acts at such a time 3. I answer God may forsake his children in regard Answ 3 of Vision but not in regard of Union Thus it was with Jesus Christ when he cryed out my God my God There was not a separation of the Union between him and his Father only a suspension of the Vision * Non suit divulsio unionis sed tantum suspensio visionis Gods love through the interposition of our sins may be darkned and eclipsed but still he is a Father The Sun may be hid in a cloud but it is not out of the firmament The Promises in time of desertion may be as it were sequestred we have not that comfort from them as formerly but still the believers title holds good in Law Answ 4 4. I answer when God hides his face from his child his heart may be towards him as Joseph when he spake roughly to his brethren and made them believe he would take them for Spies still his heart was towards them and he was as full of love as ever he could hold he was faine to go aside and weep So God is full of love to his children even when he seems to look strange And as Moses his Mother when she put her child into the ark of bulrushes and went away a little from it yet still her eye was toward it the babe wept I and the mother wept too So God when he goes aside as if he had forsaken his children yet he is full of sympathy and love towards them God may change his countenance but not break his covenant It is onething for God to desert another thing to disinherit Hosea 8.11 How shall I give thee up O Ephraim c. 'T is a Metaphor taken from a father going to disinherit his son and while he is setting his hand to the Deed his bowels begin to melt and to yearn over him and he thinks thus within himself Though he be a prodigal child yet he is a child I will not cut off the entail So saith God How shall I give thee up though Ephraim hath been a rebellious son yet he is a son I will not disinherit him Gods thoughts may be full of love when there is a vail upon his face the Lord may change his dispensation towards his children but not his disposition he may have the look of an enemy but the heart of a Father So that the beliver may say I am adopted and let God do what
he will with me let him take the rod or the staffe 't is all one he loves me 2. The second adoptional priviledge is this if we are Privi ∣ ledge 2 children then God will bear with many infirmities A father bears much with a child he loves Mal. 3.17 I will spare them as a man spareth his own son that serveth him We oft grieve the Spirit abuse kindnesse God will passe by much in his children Numb 23.21 he hath not seene iniquity in Jacob his love doth not make him blind he sees sin in his people but not with an eye of revenge but pity He sees sin in his children as a Physitian doth a disease in his Patient He hath not seene iniquity in Jacob so as to destroy him God may use the rod 2 Sam. 7.14 not the Scorpion O how much is God willing to passe by in his children because they are children God takes notice of the good that is in his children and passeth by the infirmity God doth quite contrary to us we oft take notice of the evil that is in others and over-look the good Our eye is upon the flaw in the Diamond but we observe not its sparkling But God takes notice of the good that is in his children God sees their faith and winks at their failings 1 Pet. 3.6 Even as Sarah obeyed Abraham calling him Lord the holy Ghost mentions not her unbelief and laughing at the promise but takes notice of the good in her viz. her obedience to her husband she obeyed Abraham calling him Lord. God puts his finger upon the fears and infirmities of his children how much did God wink at in Israel his first-born Israel oft provok'd him with their murmurings Deut. 1.27 but God answered their murmurings with mercies he spared them as a father spares his son 3. The third priviledge is this If we are children Privi ∣ ledge 3 then God will accept of our imperfect services A Parent takes any thing in good part from his child God accepts of the will for the deed 2 Cor. 8.12 oftentimes we come with broken prayers but if we are children God spels out our meaning and will take our prayers as a grateful present a father loves to hear his child speak though he doth but lisp and stammar Isa 38.14 Like a Crane so did I chatter Good Hezekiah looked upon his praying as chattering yet that prayer was heard ver 5. a Sigh and groan from an humble heart goes up as the smoak of incense Psal 38.9 My groaning is not hid from thee When all the glistering shews of Hypocrites evaporate and come to nothing a little that a child of God doth in sincerity is crowned with acceptance a father is glad of a letter from his son though there are blots in the letter though there are false spellings and broken English O what blottings are there in our holy things what broken English sometimes yet coming from broken hearts it is accepted though there be weaknesse in duty yet if there be willingnesse the Lord is much taken with it Saith God it is my child and he would do better Ephes 1.6 He hath accepted us in the beloved Privi ∣ ledge 4 4. If we are children then God will provide for us a father will take care for his children he gives them allowance and layes up a portion 2 Cor. 12.14 so doth our heavenly Father 1. He gives us our allowance Gen. 48.15 The God which fed me all my life long unto this day Whence is our dayly bread but from his dayly care God will not let his children starve though our unbelief is ready sometimes to question his goodnesse and say Can God prepare a Table See what arguments Christ brings to prove Gods paternal care for his children Matth. 6.26 Behold the fowles of the aire they sow not neither do they reap yet your heavenly Father feedeth them Doth a man feed his bird and will he not feed his child Luke 12.27 Consider the Lilies how they grow they toyl not they spin not if then God so cloath the grasse c Doth God cloath the Lilies and will he not cloath his Lambs 1 Pet. 5.7 the Lord careth for us As long as his heart is full of love so long his head will be full of care This should be as physick to kill the worm of unbelief 2. As God gives his children a viaticum or bait by the way so he laies up a portion for them Luke 12.32 It is your Fathers good pleasure to give you a kingdom our Father keeps the purse and will give us enough to bear our charges here and when at death we take shipping and shall be set upon the shore of eternity then will our heavenly Father bestow upon us a Kingdom immutable and immarcessible lo here a portion which can never be summed up 5. If we are children then God will sheild off dangers Privi ∣ ledge 5 from us a father will protect his child from injuries God ever lies Sentinel to keep off evill from his children 1. Temporal evil 2. Spiritual evil 1. God screens off temporal evil There are many casualties and contingencies which are incident to life God mercifully prevents them he keeps watch and ward for his children Psal 7.10 my defence is of God Psal 121.4 he that keeps Israel shall neither slumber nor sleep The eye of Providence is ever awake God gives his Angels charge over his children Psal 91.11 a believer hath a guard of Angels for his life-guard we read of the wings of God in Scripture as the breast of his mercy feeds his children so the wings of his power cover them how miraculously did God preserve Israel his first-born he did with his wings sometimes cover sometimes carry them Exod. 19.4 He bare you as upon Eagles wings an emblem of Gods providential care the Eagle fears no Bird from above to hurt her young only the Arrow from beneath therefore she carries them upon her wings that the Arrow must first hit her before it can come at her young ones Thus God carries his children upon the wings of Providence and they are such that there is no clipping these wings nor can any Arrow hurt them 2. God shields off spiritual evils from his children Psal 91.10 There shall no evil befall thee God doth not say no afflictions shall befall us but no evil Quest Quest But sometimes evil in this sense befalls the godly they spot themselves with sin Answ Answ But that evil shall not be mortal as quick-silver is in it self dangerous but by oyntments it is so tempered that it is killed so sin is in it self deadly but being tempered with Repentance and mixed with the sacred oyntment of Christs blood the venemous damning nature of it is taken away Privi ∣ ledge 6 6. If we are children then God will reveal to us the great and wonderful things of his Law Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these
heaven 4. Persecution to Gods children works for good the godly may be compared to that Plant which Greg. Naz. speaks of It lives by dying and grows by cutting * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. The zeal and love of the Saints is blown up by sufferings their joy flourisheth Tertullian saith the Primitive Christians rejoyced more in their persecutions than in their deliverance 5. Death works for good to the children of God it is like the whirle-wind to the Prophet Eliah which blew off his mantle but carried him up to heaven so death to a childe of God is like a boysterous whirle-wind which blows off the mantle of his flesh for the body is but the mantle the soul is wrapped in but it carries up the soul to God this is the glorious priviledge of the sons of God every thing that falls out shall do them good the children of God when they come to heaven as Chrysostom speaks shall bless God for all cross Providences Privi ∣ ledge 12 12. And lastly If we are children we shall never finally perish John 5.24 John 10.28 Those who are adopted are out of the power of damnation Rom. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no condemnation to them that are in Christ Will a father condemn his own son God will never disinherit any of his children fathers may disinherit for some fault Reuben for incest lost the Prerogative of his birth-right Gen. 49.4 What is the reason Parents disinherit their children surely this because they can make them no better they cannot make them fit for the inheritance but when we are bad our heavenly Father knows how to make us better he can make us fit to inherit Col. 1.12 Giving thanks to the Father who hath made us meet for the inheritance Therefore it being in his power to make us better and to work in us an idoneity and meetness for the inheritance certainly he will never finally disinherit Because this is so sweet a priviledge and the life of a Christians comfort lies in it therefore I shall clear it by Arguments that the children of God cannot finally perish the entail of hell and damnation is cut off not but that the best of Gods children have that guilt which deserves hell but Christ is the friend at Court which hath beg'd their pardon therefore the vis damnatoria the damning power of sin is taken away which I prove thus 1. The children of God cannot finally perish because Arg. 1 Gods justice is satisfied for their sins the blood of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price paid not only meritoriously but efficaciously for all them that believe this being the blood of God justice is fully satisfied and meddles not to condemn those for whom this blood was shed and to whom it is applied Jesus Christ was a Sponsor he stood bound for every childe of God as a Surety he said to justice Have patience with them and I will pay thee all so that the believer cannot be liable to wrath God will not require the debt twice both of the Surety and the Debtor Rom. 3.24 25 26. God is not only merciful in pardoning his children but righteous 1 John 1.9 He is just to forgive it is an act of Gods equity and justice to spare the sinner when he hath been satisfied in the Surety 2. A damnatory sentence cannot pass upon the children Arg. 2 of God because they are so Gods children as withal they are Christs Spouse Cant. 4.11 There is a marriage-union between Christ and the Saints every child of God is a part of Christ he is Christ Mystical Now shall a member of Christ perish A child of God cannot perish but Christ must perish Jesus Christ who is the husband is the Judge and will he condemn his own Spouse Arg. 3 3. Every child of God is transformed into the likeness of Christ he hath the same spirit the same judgement the same will he is a lively picture of Christ as Christ bears the Saints names upon his breast so they bear his image upon their hearts Gal. 4.19 Will Christ suffer his own image to be destroyed Theodosius counted them Traytors who defaced his image Christ will not let his image in believers be defaced and rent he will not endure to see his own picture take fire the Sea hath not only stinking carrion but jewels thrown into it but none of Gods jewels shall ever be thrown into the dead Sea of hell Arg. 4 4. If Gods children could be capable of final perishing then pardon of sin were no priviledge the Scripture saith Blessed is he whose transgression is forgiven Psal 32.1 But what blessedness were there in having sin forgiven if afterwards a final and damnatory sentence should pass upon the heirs of promise What were a man the better for the Kings pardon if he were condemned after he were pardoned Arg. 5 5. If the children of God should be finally disinherited then the Scripture could not be fulfilled which tells us of glorious rewards Psal 58.11 Doubtless there is a reward for the righteous God sweetens his commands with promises he ties duty and reward together As in the body the veins carry the blood and the arteries carry the spirits so one part of the Word carries duty in it and another part of the Word carries reward now if the adopted of God should eternally miscarry what reward were there for the righteous and Moses did indiscreetly in looking to the recompence of reward Hebr. 11.26 And so by consequence there would be a door opened to despair By all which it appears that the children of God cannot be disinherited or reprobated if they should lose happiness Christ should lose his purchase and should dye in vain Thus we have seen the glorious priviledges of the children of God What an encouragement is here to Religion how may this tempt men to turn godly Can the world viey with a childe of God Can the world give such priviledges as these as Saul said 1 Sam. 22.7 Will the son of Jesse give every one of you Field and Vineyards and make you all Captains of thousands Can the world do that for you as God doth for his children Can it give you pardon of sin or eternal life Are not the gleanings of Ephraim better than the Vintage of Abjezer◠Is not godliness gain What is there in sin that men should love it the work of sin is drudgery and the wages death They who see more in sin than in the priviledges of Adoption let them go on and have their ears boared to the Divels service CHAP. XX. Containing several Vses drawn from the Proposition Use 1 Reproof Use 1 HERE is a bill of Inditement against those who declare to the world they are not the children of God all profane persons these have damnation written upon their fore-head 1. Scoffers at Religion it were blasphemy to call these the children of God Will a true childe jeer at his fathers picture 2.
Prince of the Divels Art thou ignominiously used so was Christ Mark 14.65 Some began to spit upon him Art thou betrayed by friends so was Christ Luke 22.48 Judas betrayest thou the Son of man with a kiss Is thy Estate sequestred and do the wicked cast lots for it so Christ was dealt with Matth. 27.34 They parted his garments casting lots Do we suffer unjustly so did Christ his very Judge did acquit him Luke 23.4 Then said Pilate to the chief Priests and to the people I finde no fault in this man Art thou barbarously dragged and haled away to suffering so was Christ Matth. 27.2 When they had bound him though he came to loosen them they led him away Dost thou suffer death so did Christ Luke 23.33 When they were come to Calvary there they crucified him They gave him gall and vineger to drink the one deciphering the bitterness the other the sharpness of his death Christ under-went not only the blood of the Cross but the curse of the Cross Gal. 3.13 He had an agony in his soul Matth. 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul is exceeding sorrowful unto death The soul of Christ was over-cast with a cloud of Gods displeasure the Greek Church speaking of the sufferings of Christ calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unknown sufferings Did the Lord Jesus endure all this for us and shall not we suffer persecution for his Name say as holy Ignatius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. I am willing to dye for Christ for Christ my love was crucified Our cup is nothing to the cup which Christ drank his cup was mixed with the wrath of God and if he did bear Gods wrath for us well may we bear mans wrath for him 4. Great is the honour we bring to Christ and the Gospel by suffering it was an honour to Caesar that he had such Souldiers as were able to fight with hunger and cold and endure hardship in their marches It is an honour to Christ that he hath such listed under him as will leave all for him it proclaims him to be a good Master when his servants will wear his Livery though it be sullied with disgrace and lined with blood Pauls iron chain made the Gospel wear a golden chain Tertullian saith of the Saints in his time they took their sufferings more kindly than if they had had deliverance * Magis damnati quam absoluti gaudemus Tert. Apolog. O what a glory was this to the truth when they durst embrace it in the flame And as the Saints sufferings adorn the Gospel so they propagate it Basil saith the zeal and constancy of the Martyrs in the Primitive times made some of the Heathens to be Christianized Sanguine fundata est Ecclesia sanguine crevit The showres of blood have ever made the Church fruitful Phil. 1.13 Pauls being bound made the truth more enlarged the Gospel hath alwayes flourished in the ashes of Martyrs 5. It is that we have engaged our selves to in Baptism there we took our press-money we solemnly vowed that we would be true to Christs interest and fight it out under his Banner to the death and how often have we in the blessed Supper taken the oath of allegiance to Jesus Christ that we would be his liege servants and that death should not part us Now if when being called to it we refuse to suffer persecution for his Name Christ will bring our Baptisme as an inditement against us Christ is called the Captain of our salvation Hebr. 2.10 We have listed our selves by name under this Captain now if for fear we shall flie from our colours it is perjury in the highest degree and how shall we be able to look Christ in the face another day * Summum crede nefas c. Juvenal sat 10. That oath which is not kept inviolably shall be punished infallibly where doth the flying roule of curses light but in the house of him that sweareth falsly †* Zach. 5.4 6. Our sufferings are light 2 Cor. 4.17 This light affliction c. It is heavy to flesh and blood but it is light to faith affliction is light in a three-fold respect 1. It is light in comparison of sin he that feels sin heavy feels suffering light sin made Paul cry out O wretched man that I am Rom. 7. He doth not cry out of his iron chain but of his sin the greater noise drowns the lesser when the Sea roars the Rivers are silent he that is taken up about his sins and sees how he hath provoked God thinks the yoke of affliction light Micah 7.9 2. Affliction is light in comparison of hell what is persecution to damnation what is the fire of Martyrdom to the fire of the damned it is no more than the pricking of a pin to a deaths wound Who knoweth the power of thine anger Psal 90.11 Christ himself could not have born that anger had he not been more than a man 3. Affliction is light in comparison of glory the weight of glory makes persecution light if saith Chrysostom the torments of all the men in the world could be laid upon one man it were not worth one houres being in heaven and if persecution be light we should in a manner set light by it let us neither faint through unbelief nor fret through impatience 7. Our sufferings are short 1 Pet. 5.10 After ye have suffered awhile or as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little our sufferings may be lasting not everlasting affliction is compared to a cup Lam. 4.21 The wicked drink of a Sea of wrath which hath no bottom it will never be emptied but it is only a cup of Martyrdom and God will say Let this cup pass away Psal 125.3 The rod of the wicked shall not rest upon the lot of the righteous the rod may be there it shall not rest Christ calls his sufferings an houre Luke 12.53 Can we not suffer one houre persecution is aspera but brevis though it hath a sting to torment yet it hath a wing to flie Isa 35.10 Sorrow shall flie away it is but awhile when the Saints shall have a Writ of ease granted them they shall weep no more suffer no more they shall be taken off the torturing wrack and laid in Christs bosome the people of God shall not alwayes be in the iron Furnace a year of Jubile will come the water of persecution like a Land-flood will soon be dried up 8. While we suffer for Christ we suffer with Christ Rom. 8.17 If we suffer with him c. Jesus Christ bears part of the suffering with us oh saith the Christian I shall never be able to hold out but remember thou sufferest with Christ he helps thee to suffer As our blessed Saviour said John 16.32 I am not alone the Father is with me So a believer may say I am not alone my Christ is with me he bears the heaviest end of the Cross 2 Cor.
golden chain of Gods commands but they cannot break the iron chain of his punishments * Vincula insoluta manent Bern. 'T is as impossible for them to file this chaine as to scale heaven And are not Gospel-commands easie in comparison of hell-torments what doth Christ command he bids you repent is it not better to weep for sin then bleed for it Christ bids you pray in your families closets is not praying better than roaring he bids you sanctifie the Sabbath is it not better to keep an holy rest to the Lord than to be for ever without rest Hell is a restlesse place there is no intermission of torment for one minute of an hour I appeal to the consciences of men Are not Christs commands sweet and facil in comparison of the unsupportable pains of reprobates is not obeying better than damning are not the cords of love better than the chains of darknesse 4. Gospel-commands are not grievous compared with Compari 4 the gloâ—y of heaven What an infinite disproportion is there between service and reward What are all the Saints labours and travels in Religion compared with the crown of recompence The weight of glory makes duty light Use 1. Behold here an encouraging argument to Religion Use 1 how may this make us in love with the wayes of God! his commandments are not grievous Inform. believers are not now under the thundring curses of the Law no nor the ceremonies of it which were both numerous and burdensome the wayes of God are equal his statutes eligible he bids us mourn that we may be comforted He bids us be poor in spirit that he may settle a Kingdom upon us God is no hard Master his commandments are not grievous O Christian serve God out of choice * Psal 119.30 Think of the joy the honour the reward of godlinesse never more grudge God your service whatever he doth prescribe let your hearts subscribe Use 2. It reproves them that refuse to obey these Use 2 sweet and gentle commands of Christ Psal 81.11 Reproof Israel would none of me We may cry out with Austin the generality of men choose rather to put their neck in the Divels yoak than to submit to the sweet and easie yoak of Christ * Plurimi durissimum peccati jugum volunt ferre dulce jugum Christi nolunt suis humeris imponere Aug. What should be the reason that when Gods commandments are not grievous his wayes are pleasantnesse his service PERFECT FREEDOME yet that men should not vail to Christs Scepter nor stoop to his Lawes Surely the cause may be 1. That inbred hatred which is naturally in mens hearts against Christ Sinners are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-haters Rom. 1.30 Sin begets not only a dislike of the wayes of God but hatred and from disaffection flows disloyalty Luke 19.14 His Citizens hated him and sent a message after him saying we will not have this man to reign over us 2. Besides this inbred hatred against Christ the Divel labours to blow the coals and encrease this odium and antipathy He raiseth an evil report upon Religion as those Spies did on Canaan Numb 13.32 They brought up an evil report of the Land Satan is implacably malitious and as he sometimes accuseth us to God so he accuseth God to us and saith he is an hard Master and his commandments are grievous 't is the Divels designe to do as the sons of Eli who made the offering of God to be abhorred 1 Sam. 2.17 If there be an hatred and prejudice in the heart against Religion an enemy hath done this †Matth. 13.38 The Divel raiseth in the hearts of men a twofold prejudice against Christ and his wayes Prejudice 1 1. The paucity of them that embrace Religion The way of Christ is but a path-way Psal 119.35 whereas the way of pleasure and vanity is the road-way many ignorantly conclude That must needs be the best way which most go Answ 1. There are but few that are saved and will not you be saved because so few are saved a man doth not argue thus in other things There are but few rich therefore I will not be rich nay therefore he the rather strives to be rich Why should not we argue thus wisely about our souls There are but few that go to heaven therefore we will labour the more to be of the number of that few Ans 2. What a weak argument is this There are but few that embrace Religion therefore you will not Those things which are more excellent are more rare there are but few Pearls and Diamonds in Rome few Senators the fewnesse of them that embrace Religion argues the way of Religion excellent Non cuivis contingit adire Corinthum Answ 3. We are warned not to sail with the multitude Exod. 23.2 Most fish goes to the Divels net 2. The wayes of Religion are rendred deformed and Prejudice 2 unlovely by the scandals of Professors Answ I acknowledge the lustre of Religion hath been much eclipsed and sullied by the scandals of men this is an age of scandals many have made the pretence of Religion a Key to open the door to all ungodlinesse never was Gods name more taken in vain this is that our Saviour hath foretold Matth. 18.7 It must needs be that offences come But to take off this prejudice Consider 1. Scandals are not from Religion but for want of Religion 2. Religion is not the worse though some abuse it To dislike Religion because some of the Professors of it are scandalous is as if one should say Because the servant is dishonest therefore he will not have a good opinion of his Master Is Christ the lesse glorious because some that wear his livery are scandalous Is Religion the worse because some of her followers are bad Is wine the worse because some are intemperate Shall a woman dislike chastity because some of her neighbours are unchaste Let us argue soberly judge not according to the appearance but judge righteous judgment John 7.24 3. God sometimes permits scandals to fall out in the Church out of a design 1. As a just judgment upon Hypocrites these squint-ey'd devotionists who serve God for their own ends the Lord in justice suffers them to fall into horrid debauched practices that he may lay open their baseness to the world and that all may see they were but py-bald Christians painted Divels Judas first a sly Hypocrite afterwards a visible Traytor 2. Scandals are for hardning of the profane some desperate sinners who would never give God a good word they would not be won by Religion they shall be wounded by it God lets scandals be to be a breakneck to men and to ingulph them more in sin Jesus Christ God blessed for ever is to some a Rock of offence Rom. 9.33 His blood which is to some balm is to others poyson if the beauty of Religion doth not allure the scandals of some of its followers shall
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
Bernard saith Fragrare unguentis optimis Christ will give them a new name he will call them his friends his Spouse the apple of his eye their names shall flourish with honour and give forth their perfume as the wine of Lebanon 3. Christ as a Judge will appear to crown his people when body and soul shall be reunited and perfected in glory Christ will take his people into his sweet and everlasting embraces he will lay them in his bosome he will set them upon his Throne he will fill them with the Inebriating wine of his love to all eternity And thus you see what is the Saints hope namely the glorious appearing of Christ when he shall appear as a Judge to acquit vindicate crown them Use 1 1. See here the misery of a wicked man who hath all his hope in this life Informat he makes the wedge of gold his hope he casts his Anchor downwards he can have no hope of Christs appearing he fears Christs appearing he doth not hope for it he is like a Prisoner that fears the Judges coming to the Bench. Christs appearing will be a dismal appearing to him when Christ shall appear where shall the ungodly and the sinner appear 1 Pet. 4.18 a wicked man is like a Mariner at Sea that hath no Anchor like a man in a storm that hath no shelter where is his hope when he shall come to die It is with a sinner as it was with the old world when the flood came the waters did arise higher and higher by degrees First the waters came to the Valleys but they encouraged themseves in the Hills then the waters came to the Mountains I but there might be some Trees upon the Hills and they would climb up to them then the waters prevailed and rose to the top of the Trees now they had nothing to trust to all hopes of being saved were gone So it is with a sinner if one comfort be taken away he hath another left if a Relation be gone he hath an estate left if one Crutch be broken yet he hath another to lean upon I but sickness comes and he sees he must die and appear before his Judge now he hath no hope he dies despairing he must lie for ever in the boyling furnace of Gods wrath * In inferno nulla est redemptio qui illic damnatuus demersus fuerit ulterius non exibit Aug. in Serm. ad Erem In cava Lethaeas dolia portat aquas 2. Put your selves upon the tryal Have you this blessed hope of Christs appearing and of your appearing with him in glory come almost to any man and you Use 2 shall hear him say he hopes to be saved well then Trial. let every soul put it self upon the tryal I shall show you four differences between a sound Hope and a sandy Hope 1. True hope is quickning it sets a man a working for heaven * Addit conatum quendam elevationem animi Aquinas it is called a lively hope 1 Pet. 1.3 it puts life into a man hope is a Spur to duty a Whetstone to industry Hope of victory makes the Souldier fight hope of gain makes the Merchant runthrough the several Zones Divine hope is as Wind to the Sails as Wheeles to the Chariot it makes a Christian active in Religion he runs the wayes of Gods Commandements * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hope is circa arduum it cuts away through the Rock it wrastles with difficulties it despiseth dangers it marcheth in the face of death True hope never gives over till it hath the thing hoped for He who hath Divine hope will have Christ though it be in a Furnance he will profess the truth though the next word Christiani ad Leones The Romans as Tertullian observes would endure all kind of hardship they would fight with cold and hunger and run any hazard for hope at last to be Consul which was saith Tertullian unius anni gaudium volaticum honour but for a year Oh then what pains will he take who hath hopes of heaven where he shall be Crowned with a Garland of glory for ever doth that man say his hope is in God who stands all the day idle Prov. 19.24 there is a faint velleity in Hypocrites they would be saved but sit still and do nothing their hope is not a a lively hope but a dead hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True hope is in the soul like fire which is an active Element it is ever sparkling or flaming 2. True hope is purifying 1 Joh. 3.3 He that hath this hope in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifying himself Hope is in the soul as lightning is in the Aire it clears the Air he who hath hope in Christ sets himself against all sin both in purpose and practice he is a consecrated person there is engraven upon his heart Holiness to the Lord hope is a Virgin-grace it lives in the soul tanquam scintillatio in fomite tanquam ramus in radice * O quam multi cum vanaspe descendunt ad inferos Aug. St. Bernard compares holiness to the Root and hope to the Branch true hope flourisheth upon the root of holiness now then try your hope by this Scripture Touchstone The hypocrite saith he hath hope but is he a purified person what an unclean person and hope to go to heaven nothings enters there which defileth Rev. 21.27 what a drunkard and hope to be saved dost thou think to go reeling to heaven what an Apostate and yet hope to be saved as if there were any going to heaven backward * O quam multi cum vanaspe descendunt ad inferos Aug. The wicked man is not sure of happiness but secure 3. A true hope is a good hope 2 Thes 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath given us good hope through grace A wicked mans hope is as far from being good as his heart the Hebrew word for hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both confidence and folly it is fitly applyed to a wicked mans hope his confidence is folly the hope of a godly man is compared to an Anchor Hebr. 6.19 the hope of a wicked man to a Spiders Web Job 8.14 And the sinners hope is fitly resembled to a Spiders Web three wayes 1. The Spiders Web hath no foundation such is the hope of the wicked it is a pleasing thing but it hath nothing to rest upon A godly mans hope is built upon a double Basis 1. The Word of God Psal 130.5 In his word do I hope The Word saith Let the sinner forsake his way and the Lord will abundantly pardon The Word saith Hereby we know that Christ abideth in us by the Spirit which he hath given us 1 Joh. 3.8 Now a child of God finding these qualifications wrought in him he builds his hope for heaven upon them In his Word do I hope 2. The hope of a godly man is built upon experiences Rom. 5.4
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
the fruit of thy body and the fruit of thy ground blessed shall be thy basket and thy store c. If thou shalt keep the Commandements of the Lord thy God c. He that hath a fruitful Heart shall have a fruitful Crop God will make him to thrive in his Estate And his basket shall not only be full but blessed God will bless what he hath Here is not only the Sack full of corn but money in the mouth of the Sack 2. Spiritual blessings Exod. 19.5 If ye will obey my voice indeed then ye shall be a peculiar Treasure to me above all people You shall be my Portion my Jewels the Apple of my eye I will give Kingdoms for your ransome Jer. 7.23 Obey and I will be your God I will make over my self to you by a deed of gift What a Superlative distinguishing mercy is this Psal 14.4 Happy is that people whose God is the Lord. 3. Eternal blessings Heb. 5.9 Christ became the author of Eternal salvation to all them that obey him It is a salvation that bears date to eternity Oh then who would not be in love with obedience while we please God we pleasure our selves * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer II. We are ready to say as Amaziah 2 Chron. 25.9 But what shall we do for the hundred Talents Ye see brethren you are no losers by Obedience who did ever kindle a fire on Gods Altar for nought Mal. 1.10 3. I shall lay down some Rules to help Christians in Use 3 their Obedience Direction that it may be the Sacrifice of a sweet smelling savour to God Obedience must have these four Ingredients in it It must be cordial Deutr. 26.16 The Lord thy God hath commanded thee to do these statutes thou shalt therefore keep and do them with all thy heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 Ye have obeyed from the heart * Obedienta non servili metu sed cordis affectu servanda non timore poenae sed amorae justitiae Obedience without the heart is like fire on the Altar without Incense The heart is the seat of Love and 't is Love perfumes every duty The heart makes service a Free-will offering else it is but a tax Cain brought his sacrifice not his heart it was rather a mulct than an Offering Without the heart our Religion is like the Angels assuming dead bodies those bodies did eat and drink and walk but they had no soul to animate them They did movere not vivere how many do but assume the duties of Religion Obedience without the heart is hypocrisie How canst thou say I love thee when thy heart is not with me Judg. 16.15 2. Obedience must be extensive it must reach to all Gods Commandments 1 King 9.4 Luke 1.6 Quest But who can arrive at this Answ Though we cannot keep all Gods Commandements Legally yet we may Evangellically A good Christian 1. Consents to the equity of the whole Law Rom. 7.12 The Law is holy and just and good he sets his seal to every Law 2. He doth make conscience of every Law David had respect to all Gods Commandments Psal 119.6 his eye was upon all every command hath such authority upon a Christian that he knows not how to dispence with it though he fail in every duty yet he dares not neglect any duty 3. A child of God desires to keep every command Psal 119.5 O that my wayes were directed to keep thy statutes what a child of God wants in strength he makes up in will Rom. 7.18 To will is present The regenerate Will stands bent to all Gods Precepts 4. The gracious soul mourns that he can do no better when he fails he weeps O wretched man that I am Rom. 7.24 O this unbelieving heart how am I clog'd with corruption The good I would I do not Thus doth a Child of God lament his failings and judge himself for them and this is in a Gospel sense to keep every Law Unsound hearts as they are slight in their obedience so they are partial some duty they will dispense with some sinne they will indulge in this thing the Lord pardon thy servant 1 King 5.18 The Hypocrite will walk in some of Gods statutes not in all like a foundred Jade that will not set all his feet upon the ground but favours one foot Such foundered Christians there are who halt and limp and favour themselves in some things though it be to the hazard of their souls Herod could as well die as leave his Incest True obedience is universal as the Papists say we owe to our Mother the Church an Unlimited subjection its true here we owe to our God Unlimited obedience 3. The third Ingredient into obedience is Faith Heb. 11.6 Without faith it is impossible to please God therefore it is call'd the obedience of faith Rom. 16.26 Abel is said by faith to offer up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abetter sacrifice than Cain Sacra solet magnis rebus inesse fides Faith is a vital principle without it all our services are dead * Sicut in arbore quicquid pulchritudinis inest ex radice proficiscitus ita in anima quicquid decorum ex fide Aug. Therefore the Scripture speaks of dead works Hebr. 6.1 But why must this silver thread of faith run through the whole work of obedience I answer because faith looks at Christ in every duty and so both the person and offering is accepted Ephes 1.6 He hath accepted us in the beloved We are not accepted through our duties but through the beloved Faith looks at the Merit of Christ to take away the guilt and the Spirit of Christ to take away the filth which cleaves to the most angelical services thus it procures acceptance The High Priest under the Law looked at Christ in all when he offered up the Sacrifice he laid his hand upon the head of the beast slain which did point at the Messiah Exod. 29.10 So Faith laies its hand in every Gospel-sacrifice upon the head of Christ his Blood doth cleanse and the sweet Odours of his Intercession do perfume our holy things Now Faith looking up to Christ in every Duty finds acceptance Nay Faith doth not only look at Christ but it unites to Christ as the Siens is graffed into the stock Believers are part of Christ Christ and the Saints make one body Mystical no wonder then if God casts a favourable aspect upon those services which Believers present to him 4. Obedience must be constant Revel 2.26 He that keepeth my works unto the end to him will I give the morning star Faith must lead the Van and Perseverance must bring up the Rear There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something still remaing for a Christian to do Non currenti sed vincenti datur corona Aug. and he must not leave work till the night of death comes on Mnason of Cyprus an old Discilple Acts 21.16 what an honour is it for one
the children of God present Christ in the Arms of their Faith 2. The prayers of Gods children indited by the Spirit are ardent prayers Ye have received the Spirit whereby we cry Abba Father Rom. 8.15 Father that implies Faith we cry that implies fervency The incense was to be laid upon burning coals Lev. 16.12 The incense was a type of prayer the burning coals of ardency in prayer Elias prayed earnestly Jam. 5.17 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbis addita verbalia apud Hebraeus vehementiam significant Grot. IN PRAYING HE PRAYED that is he did it with vehemency †in prayer the heart must boyle over with heat of affection Prayer is compared to groans unutterable * Rom. 8.26 it alludes to a woman that is in pangs We should be in pangs when we are travelling for mercy such prayer commands God himself Isa 45.11 3. The prayers of Gods children are heart-cleansing prayers they purge out sin many pray against sin and sin against prayer Gods children do not only pray against sin but pray down sin 3. The Spirit of God hath a witnessing work in the heart Gods children have not only the influence of the Spirit but the witness Rom. 8.16 The Spirit itself beareth witness with our spirit that we are the children of God There is a three-fold witness a child of God hath the witness of the Word the witness of Conscience the witness of the Spirit the Word makes the major Proposition He who is in such a manner qualified is a childe of God Conscience makes the minor but Thou art so divinely qualified the Spirit makes the conclusion therefore Thou art a child of God The Spirit joyns with the witness of Conscience Rom. 8.16 The Spirit witnesseth with our spirits The Spirit teacheth Conscience to search the Records of Scripture and finde its evidences for heaven it helps conscience to spell out its name in a promise it bears witness with our spirit Quest Quest But how shall I know the witness of the Spirit from a delusion Answ Answ The Spirit of God always witnesseth according to the Word as the Eccho answers the voyce Enthusiasts speak much of the Spirit but they leave the Word That inspiration which is either without the Word or against it is an imposture The Spirit of God did indite the Word 2 Pet. 1.21 Now if the Spâ—rit should witness otherwise than according to the Word the Spirit should be divided against it self it should be a spirit of contradiction witnessing one thing for a truth in the Word and another thing different from it in a mans conscience 4. The fourth sign of Gods children is Zeal for God they are zealous for his Day his Truth his Glory they who are born of God are impatient of his dishonour Moses was cool in his own cause but hot in Gods when the people of Israel had wrought folly in the golden Calf he breaks the Tables When Saint Paul saw the people of Athens given to Idolatry his spirit was stirred in him Acts 17.16 In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was imbittered or as the word may signifie he was in a Paroxysme or burning fit of zeal He could not contain but with this fire of zeal dischargeth against their sin As we shall answer for idle words so for sinful silence it is dangerous in this sense to be possessed with a dumb Divel David saith the zeal of Gods house had eaten him up Psal 69.9 Many Christians whose zeal once had almost eaten them up now they have eaten up their zeal they are grown tepid and neutral the breath of preferment blowing upon them hath cooled their heat I can never believe that he hath the heart of a childe in him that can be patient when Gods glory suffers Can an ingenuous childe endure to hear his father reproached though we should be silent under Gods displeasure yet not under his dishonour When there is an holy fire kindled in the heart it will break forth at the lips zeal tempered with holiness is the white and sanguine which gives the foul its best complexion Of all others let Ministers be impatient when Gods glory is impeached and eclipsed A Minister without zeal is like salt that hath lost its savour Zeal will make men take injuries done to God as done to themselves It is reported of Chrysostom that he reproved any sin against God as if he himself had received a personal wrong * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not Ministers be either shaken with fear or seduced with flattery God never made Ministers to be as false glasses to make bad faces look fair for want of this fire of zeal they are in danger of another fire even the burning lake Rev. 21.8 into which the fearful shall be cast 5. Those who are Gods children and are born of God are of a more noble and celestial spirit than men of the world they minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things above * Col. 3.2 1 John 5.4 Whatsoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcometh the world The children of God live in an higher Region they are compared to Eagles Isa 40.31 in regard of their sublimeness and heavenly-mindedness their souls are fled aloft Christ is in their heart Col. 1.27 and the world is under their feet Rev. 12.1 Men of the world are ever tumbling in thick clay they are terrae filii not Eagles but Earth-worms the Saints are of another spirit they are born of God and walk with God as the childe walks with the father Noah walked with God Gen. 6.9 Gods children shew their high Pedigree in their heavenly Conversation Phil. 3.21 6. Another sign of Adoption is love to them that are children Gods children are knit together with the bond of love as all the members of the body are knit together by several nerves and ligaments If we are born of God then we love the brotherhood 1 Pet. 2.17 Idem est motus animae in imaginem rem he that loves the person loves the picture The children of God are his walking pictures and if we are of God we love those who have his Effigies and Pourtraiture drawn upon their souls If we are born of God we love the Saints notwithstanding their infirmities Children love one another though they have some imperfections of nature a squint-eye or a crooked back We love gold in the Oar though it have some drossiness in it the best Saints have their blemishes We read of the spot of Gods children Deutr. 32.5 A Saint in this life is like a fair face with a scar in it If we are born of God we love his children though they are poor we love to see the image and picture of our father though hung in never so poor a Frame we love to see a rich Christ in a poor man And if we are children of the Highest we shew our love to Gods children 1. By prizing their persons