the Lees well refined and it shall be said in that day Lo this is our God we have waited for him we will be glad and rejoyce in his salvation Spiritual mercies are not only worth desiring but waiting for 3. If God should not fill his people to satisfaction here yet they shall be filled in heaven the Vessels of their desires shall be filled as those water-pots Joh. 2. up to the brim MATTH 5.7 Blessed are the merciful for they shall obtain mercy CHAP. XV. Containing a Discourse of mercifulness THese Verses like the stairs of Solomons Temple cause our Ascent to the Holy of holies We are now mounting up a step higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are the merciful c. There was never more need to preach of mercifulness than in these unmerciful times wherein we live It is reported in the life of Chrysostom that he did much preach on this subject of mercifulness and for his much pressing Christians to mercy he was called of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almes-preacher or the Preacher for mercy our times need many Chrysostoms Blessed are the merciful Mercy stands both in the Van and Rear of the Text in the beginning of the Text it stands as a Duty in the end of the Text it stands as a Reward The Hebrew word for godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies merciful the more godly the more merciful the Doctrine I shall gather out of the words which will comprehend and draw in the whole is this That the merciful man is a blessed man Doctr. As there is a curse hangs over the head of the unmerciful man Psal 109.6 7 8 9 c. Let Satan stand at his right hand when he shall be judged let him be condemned and let his prayer become sin let his children be fatherless and his wife a widow let his children be continually vagabonds and beg let the Extortioner catch all that he hath and let the stranger spoil his labour let there be none to extend mercy to him let his posterity be cut off and in the generation following let their name be blotted out let the iniquity of his fathers be remembred with the Lord and let not the sin of his mother be blotted out Why what is this crime Ver. 16. Because he remembred not to shew mercy c. See what a long Vial full of the plagues of God is poured out upon the unmerciful man So by the Rule of contraries the blessings of the Almighty do crown and encompass the merciful man 2 Sam. 22.26 Psal 37.26 Psal 41.1 The merciful man is a blessed man For the illustrating this I shall shew 1. What is meant by mercifulness 2. The several kinds of mercy 1. What is meant by mercifulness I answer 1. Quid misericordia it is a melting disposition whereby we lay to heart the miseries of others and are ready on all occasions to be instrumental for their good Quest 1. How do mercy and love differ Answ In some things they agree in some things they differ like waters that may have two different spring-heads but meet in the stream Love and mercy differ thus Love is more extensive the Diocess that Love walks and visits in is larger Mercy properly respects them that are miserable Love is of a larger consideration Love is like a friend that visits them that are well Mercy is like a Physitian that visits only them that are sick Again Love acts more out of affection Mercy acts out of a principle of conscience Mercy lends its help to another Love gives its heart to another Thus they differ but Love and Mercy agree in this they are both ready to do good Offices both of them have soundings of bowels and healing under their wings Quest 2. Whence doth mercy spring Answ It s spring-head riseth higher than nature Mercy taken in its full latitude proceeds from a work of grace in the heart naturally we are far enough from mercy the sinner is a bramble not a Fig-tree yielding sweet fruit 'T is the Character and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a natural man unmerciful Rom. 1.31 A wicked man like Jehoram hath his bowels fallen out * 2 Chr 21.19 Therefore he is compared to an Adamant Zach. 7.11 because his heart melts not in mercy Before conversion the sinner is compared to a Wolf for his savageness to a Lyon for his fierceness * Isa 11.6 to a Bee for his sting Psal 118.12 to an Adder for his poyson Psal 140.3 By nature we do not send forth oyle but poyson not the oyle of mercifulness but the poyson of maliciousness Besides that inbred unmercifulness which is in us there is something infused too by Satan the Prince of the aire works in men Eph. 2.2 He is a fierce Spirit therefore called the red Dragon Revel 12.3 And if he possesseth men no wonder if they are implacable and without mercy what mercy can be expected from hell so that if the heart be tuned into mercifulness it is from the change that grace hath made †* Col. 3.12 When the Sun shines then the ice melts when the Sun of righteousness once shines with beams of grace upon the soul now it melts in mercy and tenderness thou must first be a new man before a merciful man thou canst not help a member of Christ till first thou thy self art a member 2. The several kinds of mercy 2. Quotuplex misericordia or how many wayes a man may be said to be merciful Mercy is a Fountain that runs in five streams we must be merciful to the 1. Souls of others 2. Names of others 3. Estates of others 4. Offences of others 5. Wants of others SECT I. Shewing that mercy is to be extended to the soules of others 1. WE must be merciful to the souls of others this is Spiritualis Eleemosyna a spiritual Almes Indeed soul-mercy is the chief the soul is the most precious thing it is a vessel of honour 't is a bud of eternity 't is a sparkle lighted by the breath of God 't is a rich Diamond set in a Ring of clay the soul hath the blood of God to redeem it the image of God to beautifie it it being therefore of so high a descent sprung from the Ancient of dayes that mercy which is shewn to the soul must needs be the greatest This soul-mercy to others stands in four things 1. In pitying them If I weep saith Austin for that body from which the soul is departed how should I weep for that soul from which God is departed Had we seen that man in the Gospel cutting himself with stones and fetching blood of himself it would have moved our pity Mark 5.5 To see a sinner stabbing himself and having his hands imbrued in his own blood should cause relentings in our bowels our eye should affect our heart God was angry with Edom because he did cast off all pity Amos 1.11 2. Soul-mercy is in advising and exhorting sinners
the poor Sol. Jarchi Besides at the Jews solemn Festivals the poor were to have a share Deutr. 16.11 And as relieving the necessitous was commanded under the Law so it stands in force under the Gospel 1 Tim. 6.17 18. Charge them that be rich in this world that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do good that they be rich in good works c. 'T is not only a counsel but a charge and the non-attendency to it runs men into a Gospel praemunire Thus we have seen the mind of God in this particular of charity let all good Christians comment upon it in their practice what benefit is there of gold while it is imbowel'd and lock up in the Mine and what is it the better to have a great Estate if it be so hoarded and cloistered up as never to see the light 2. As God commands so grace compels to works of mercy and beneficence 2 Cor. 5.14 The love of Christ constraineth Grace comes with Majesty upon the heart 't is not in sermone but virtute grace doth not lie as a sleepy habit in the soul but will put forth it self in vigorous and glorious actings grace can no more be conceal'd than fire like new wine it will have vent grace doth not lie in the heart as a stone in the Earth but as seed in the Earth * Si operari renuit gratia non est it will spring up into good works SECT 6. Containing a Vindication of the Church of England Use 1 Use 1. Inform. IT may serve to justifie the Church of England against the calumny of malevolent men Inform. Julian upbraided the Christians that they were Solifidians and the Church of Rome layes upon us this aspeâ—sion that we are against good works indeed we plead not for the merit of them but we are for the use of them Titus 3.14 Let ours also learn to maintain good works for necessary use We preach they are needful both necessitate praecepti and medii * Asserunt Pontificii bona opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccati mortis terrores vincere neque misericordiâ Dei propitiatore Christo egere quas in operibus opiniones ut impias damnamus Melanct. de Justif Debitorem ipse se Dominus fecit non accipiendo sed promittendo Austin in Psal 83. We read the Angels had wings and hands under their wings Ezek. 1.8 It may be emblematical of this truth Christians must not only have the wings of faith to flie but hands under their wings to work the works of mercy Tit. 3.8 This is a faithful saying and these things I will that you maintain constantly that they which have believed in God might be careful to maintain good works The Lamp of faith must be filled with the oyle of charity faith alone justifies but justifying faith is not alone you may as well separate weight from lead or heat from fire as works from faith good works though they are not the causes of salvation yet they are evidences though they are not the foundation yet they are the superstructure * Bona opera sunt via ad regnum non causa regnandi Bern. Faith must not be built upon works but works must be built upon faith Rom. 7.4 Ye are married to another that ye should bring forth fruit unto God Faith is the grace which marries Christ and good works are the children which faith bears for the vindication of the Doctrine of our Church and in honour of good works I shall lay down these four Aphorisms 1. Works are distinct from faith 't is vain to imagine Aphor. 1 that works are included in faith as the Diamond is inclosed in the Ring no they are distinct as the sap in the Vine is different from the Clusters that grow upon it 2. Works are the touch-stone of faith Shew me Aphor. 2 thy faith by thy works Jam. 2.18 * Sicut se res habet ad esse ita ad operari Aquin. Works are faiths letters of credence to shew if saith Saint Bernard thou seest a man in operibus strenuum full of good works then by the Rule of charity thou art not to doubt of his faith We judge of the health of the body by the pulse where the blood stirs and operates O Christian judge of the health of thy faith by the pulse of mercy and charitableness it is with faith as with a Deed in Law To make a Deed valid there are three things requisite the Writing the Seal the Witnesses so for the tryal and confirmation of faith there must be these three things the Writing the Word of God the Seal the Spirit of God the Witnesses good works Bring your faith to this Scripture-touch-stone faith doth justifie works works do testifie faith 3. Works do honour faith these fruits adorn the Aphor. 3 Trees of righteousness let the liberality of thy hand saith Clemens Alexandrinus be the ornament of thy faith and wear it as an holy bracelet about thy wrists Job 29.15 I was eyes to the blind and feet was I to the lame I put on righteousness and it cloathed me my judgement was as a Robe and a Diadem While Job was the poors Benefactor and Advocate this was the Ensign of his honour it cloathed him as a Robe and crowned him as a Diadem This is that takes off the odium and obloquy and makes others speak well of Religion when they see good works as hand-maids waiting upon this Queen Aphor. 4 4. Good works are in some sense more excellent than faith in two respects 1. Because they are of a more noble diffusive nature though faith be more needful for our selves yet good works are more beneficial to others faith is a receptive grace * Fidei est accipere charitatis distribuere Aug. it is all for self-interest it moves within its own Sphere Works are for the good of others and it is a more blessed thing to give than to receive 2. Good works are more visible and conspicuous than faith Faith is a more occult grace it may lie hid in the heart and not be seen but when works are joyned with it now it shines forth in its native beauty though a Garden be never so decked with Flowers yet they are not seen till the light comes so the heart of a Christian may be enriched with faith but it is like a Flower in the night it is not seen till works come when this light shines before men then faith appears in its orient colours SECT 7. A check to the unmerciful 2. IF this be the Effigies of a good man that he is of a Use 2 merciful disposition then it doth sharply reprove those that are far from this temper Reproof their hearts are like the scales of the Leviathan shut up together as with a close seal Job 41.15 They move only within their own circle but do not indulge the necessities of others Job 41.15 they have a flourishing Estate but like
And such is Christs blood it can never be emptied he that is poor in spirit hath recourse still to this fountain he sets an high value and appreâ—iation upon Christ he hides himself in Christs wounds * In vulacribus Christi dormio securus requiesco intrepidus Aug. he bathes himself in his blood he wraps himself in his Robe he sees a spiritual dearth and famine at home but he makes out to Christ Shew me the Lord saith he and it sufficeth 3. He that is poor in spirit is ever complaining of his spiritual estate that look as it is with a poor man he is ever telling you of his wants he hath nothing to help himself with he is ready to be starved so it is with him that is Poor in spirit he is ever complaining of his wants I want a broken heart a thankful heart he makes himself the most indigent creature though he dares not deny the work of grace which were a bearing false witness against the Spirit yet he mourns he hath no more grace This is the difference between an hypocrite and a child of God the hypocrite is ever telling what he hath a child of God complains of what he wants the one is glad he is so good the other grieves he is so bad the poor in spirit goes from Ordinance to Ordinance for a supply of his wants he would fain have his stock increased Try by this if you are poor in spirit while others complain they want children they want Estates do you complain you want Grace this is a good sign there is that maketh himself Poor yet hath great Riches Prov. 13.7 Some beggers have died rich the poor in spirit who have lain all their lives at the gate of mercy and have lived upon the Alms of free-grace have dyed rich in faith heirs to a Kingdom 4. He that is Poor in spirit is lowly in heart Rich men are commonly proud and scornful but the poor are submissive the poor in spirit rowle themselves in the dust in the sense of their unworthiness I abhor my self in dust Job 42.6 He who is poor in spirit looks at anothers excellencies and his own infirmities he denies not only his sins but his duties the more grace he hath the more humble he is because he now sees himself a greater debtor to God if he can do any duty he acknowledgeth it is Christs strength more than his own Phil. 4.13 as the Ship gets to the Haven more by the benefit of the wind than the sail So when a Christian makes any swift progress 't is more by the wind of Gods Spirit than the sail of his own indeavour the poor in spirit when he acts most like a Saint he confesseth himself the chief of sinners he blusheth more at the defect of his graces than others do at the excess of their sins he dares not say he hath prayed or wept he lives yet not he but Christ lives in him Gal. 2.20 He labours yet not he but the grace of God 1 Cor. 15.10 5. He who is poor in spirit is much in prayer he sees how short he is of the standard of holiness therefore begs for more grace Lord more faith more conformity to Christ A poor man is ever begging you may by this know one that is Poor in spirit he is ever begging for a spiritual Almes he knocks at heaven-gate he sends up sighs he poures out tears he will not away from the gate till he have his dole God loves a modest boldness in prayer such shall not be non-suited 6. The poor in spirit is content to take Christ upon his own terms the proud sinner will article and indent with Christ he will have Christ and his pleasure Christ and his covetousness but he that is poor in spirit sees himself lost without Christ and he is willing to have him upon his own terms a Prince as well as a Saviour Phil. 3.8 Jesus my Lord. A Castle that hath been long besieged and is ready to be taken will deliver up on any terms to save their lives he whose heart hath been a Garrison for the Divel and hath held out long in opposition against Christ when once God hath brought him to poverty of spirit and he sees himself damn'd without Christ let God propound what Articles he will he will readily subscribe to them Acts 9.6 Lord what wilt thou have me do He that is poor in spirit will do any thing that he may have Christ he will behead his beloved sin he will with Peter cast himself upon the water to come to Christ 7. He that is poor in spirit is an Exalter of free-grace none so magnifie mercy as the poor in spirit the poor are very thankful When Paul had tasted mercy how thankfully doth he adore free-grace 1 Tim. 1.14 The grace of our Lord was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was super-exuberant he sets the crown of his salvation upon the head of free-grace as a man that is condemned and hath a pardon sent him how doth he proclaim the goodness and clemency of his Prince so Saint Paul displays free-grace in its orient colours he interlines all his Epistles with free-grace as a Vessel that hath been perfum'd makes the wine taste of it so Paul who was a Vessel perfum'd with mercy makes all his Epistles to taste of this perfume of free-grace they who are poor in spirit bless God for the least crumb that falls from the Table of free-grace SECT 4. Use 4 LAbour for poverty of spirit Christ begins with this Exhort and we must begin here if ever we be saved poverty of spirit is the foundation stone on which God layes the superstructure of glory There are four things may perswade Christians to be poor in spirit 1. This poverty is your riches you may have the worlds riches and yet be poor you cannot have this poverty but you must be rich poverty of spirit intitles you to all Christs riches 2. This poverty is your Nobility * Nobilis inâ—pia mentis humilitas Austin God looks upon you as persons of honour he that is vile in his own eyes is precious in Gods eyes * Tanto eris apud Deum reciosior quaâ—to fueris in oculis tuis despectior Isiod the way to rise is to fall God esteems the Valley highest 3. Poverty of spirit doth sweetly quiet the soul when a man is brought off himself to rest on Christ what a blessed calm is in the heart I am poor but my God shall supply all my need Phil. 4.19 I am unworthy but Christ is worthy I am indigent Christ is infinite Lead me to the Rock that is higher than I Psal 61.2 A man is safe upon a Rock when the soul goes out of it self and centers upon the Rock Christ now it is firmly setled upon its Basis this is the way to comfort thou wilt be wounded in spirit till thou comest to be poor in spirit 4. Poverty of
inutile pondus An unuseful person serves for nothing but to cumber the ground and because he is barren in figs he shall be fruitful in curses Hebr. 6.8 Arg. 2 2. By this we resemble God who is a God of mercy he is said to delight in mercy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mac. Micah 7.18 His mercies are over all his works Psal 145.9 He requites good for evil like the clouds which receive ill vapours from us but return them to us again in sweet showres There is not a creature lives but tastes of the mercies of God every Bird saith Ambrose doth in its kind sing Hymns of praise to God for his bounty but Men and Angels do in a more particular manner taste the cream and quintessence of Gods mercies 1. What temporal mercies have you received every time you draw your breath you suck in mercy every bit of bread you eat the hand of mercy carves it to you you never drink but in a golden Cup of mercy 2. What spiritual mercies hath God enriched some of you with pardoning adopting saving mercy The Picture of Gods mercy can never be drawn to the full you cannot take the breadth of his mercy for it is infinite nor the heighth of it for it reacheth above the clouds nor the length of it for it is from everlasting to everlasting Psal 103.17 The works of mercy are the glory of the God-head Moses prays Lord shew me thy glory Exod. 33.18 Saith God I will make all my goodness to pass before thee Ver. 19. God doth account himself most glorious in the shining Robes of his mercy now by works of mercy we resemble the God of mercy we are bid to draw our Lines according to this Copy Luke 6.36 Be you merciful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your Father also is merciful 3. Alms are a Sacrifice Hebr. 13.16 To do good Arg. 3 and to communicate forget not for with such Sacrifices God is well-pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when you are distributing to the poor 't is as if you were praying as if you were worshipping God There are two sorts of Sacrifices Expiatory the Sacrifice of Christs blood and Gratulatory the Sacrifice of Alms. This saith holy Greenham is more acceptable to God than any other Sacrifice Acts 10.4 The Angel said to Cornelius thy Alms are come up for a memorial before God The backs of the poor are the Altar on which this Sacrifice is to be offered 4. We our selves live upon Alms other creatures do Arg. 4 liberally contribute to our necessities the Sun hath not its light for it self but for us it doth enrich us with its golden beams the Earth brings us a fruitful crop and to shew how joyful a mother she is in bringing forth the Psalmist saith the Vallies are covered with corn they shout for joy they also sing Psal 65.13 One creature gives us wool another oyle another silk we are fain to go a begging to the Creation Shall every creature be for the good of man and man only be for himself how absurd and irrational is this Arg. 5 5. We are to extend our liberality by vertue of a membership Isa 58.7 That thou hide not thy self from thy own flesh The poor are ex eodem luto they are fellow-members of the same body * Pars est propter totum The members do by a Law of equity and sympathy contribute one to another the eye conveys light to the body the heart blood the head spirits that is a dead member in the body which doth not communicate to the rest Thus it is in the body Politick let no man think it is too far below him to mind the wants and necessities of others it is pity but that hand should be cut off which disdains to pluck a thorn out of the foot It is spoken in the honour of that Renowned Princess the Emperess of Theodosius the great that she did her self visit the sick and prepare relief for them with her own Imperial hands Arg. 6 6. We are not Lords of an Estate but Stewards and how soon may we hear that Word Redde rationem Give an account of thy Stewardship for thou mayst be no longer Steward Luke 16.2 An Estate is a Talent to trade with it is as dangerous to hide our Talent * Defosso auro incubare dicitur qui pecuni am iâ—utilem detinet Grotius as to spend it Matth. 25.25 30. If the covetous man keep his gold too long it will begin to rust and the â—ust of it will witness against him Jam. 5.3 Arg. 7 7. The Examples of others who have been Renowned for acts of mercy and munificence 1. Our Lord Christ a great Example of charity he was not more full of merit than bounty Trajan the Emperour did rend off a piece of his own Robe to wrap his souldiers wounds Christ did more he rent his flesh he made a medicine of his body and blood to heal us Isa 53.5 by his stripes ye are healed Here was a pattern of charity without a parallel * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Myssen 2. The Jews are noted in this kind 't is a Rabbinical observation that those who live devoutly among the Jews distribute a tenth part of their estate among the poor and they give so freely saith Philo the Jew as if by giving they hoped to receive some great gratuity Now if the Jews are so devoted to works of mercy who live without Priest without Temple without Messiah shall not we much more who professe our faith in the blessed Messiah 3. Let me tell you of Heathens I have read of Titus Vespasian he was so inured to works of mercy that remembring he had given nothing that day cried out diem perdidi I have lost a day 'T is reported of some of the Turks that they have servants whom they employ on purpose to enquire what poor they have and they send relief to them And the Turks have a saying in their Alcoran that if men knew what a blessed thing it were to distribute Alms rather than spare they would give some of their own flesh to relieve the poor And shall not a Christians Creed be better than a Turks Alcoran Let all this perswade to works of mercy Regia crede mihi res est succurrere lapsis When poor indigent creatures like Moses are laid in the arke of bulrushes weeping and ready to sink in the waters of affliction be as temporal Saviours to them and draw them out of the waters with a golden cord Let the brests of your mercy nurse the poor be like the trees of the Sanctuary * Ezek. 47.12 both for food and medicine †when distress'd and even starved souls are fainting let your costly ingredients revive and fetch spirits in them Let others see the coats and garments which you have made for the poor Acts 9.39 Arg. 8 8. The sin of unmercifulnesse 1. The unmercifull man is an unthankful man and what can
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
sit upon the Throne SECT 2. Shewing wherein the Kingdome of heaven excels other Kingdomes 2. HAving shewn wherein the Saints in glory are like Kings let us next see wherein the Kingdom of heaven exceeds other Kingdoms It exceeds 1. In the Founder and Maker other Kingdoms have men for their builders but this Kingdom hath God for its builder Hebr. 11.10 Heaven is said to be made without hands 2 Cor. 5.1 to shew the excellency of it neither Man or Angel could ever lay stone in this building God doth erect this Kingdom its Builder and Maker is God 2. This Kingdom excels in the Riches of it gold doth no so much surpass iron as this Kingdom doth all other riches the gates are of pearl Rev. 21.21 And the foundations of it are garnished with all precious stones Ver. 19. 'T is enough for Cabinets to have pearl but were gates of pearl ever heard of before 't is said Kings shall throw down theiâ— Crowns and Scepters before it Rev. 4.10 as counting all their glory and riches but dust in comparison of it this Kingdom hath Deity it self to enrich it and these riches are such as cannot be weighed in the ballance neither the heart of man can conceive nor the tongue of Angel express 3. This Kingdom exceeds in the Perfection of it other Kingdoms are defective they have not all provisions within themselves nor have they all commodities of their own growth but are forced to traffick abroad to supply their wants at home King Solomon did send for gold to Ophir 2 Chron. 8.18 but there is no defect in the Kingdom of heaven here are all delights and rarities to be had Rev. 21.7 He that overcometh shall inherit all things Here is beauty wisdom glory and magnificence here is the Tree of life in the midst of this Paradise all things are to be found here but sin and sorrow the absence whereof addes to the fulness of this Kingdom 4. It excels in security other Kingdoms fear either Forraign Invasions or Intestine Divisions Solomons Kingdom was peaceable awhile but at last he had an Alarum given him by the enemy 1 Kings 11.4 But the Kingdom of heaven is so impregnable that it fears no hostile assaults or inrodes * Nullus ibi hostium mâ—tus nullae infidiae daemonum Bern. The Divels are said to be locked up in chains Jude 6. The Saints in heaven shall no more need fear them than a man fears that Thiefs robbing who is hanged up in chains The gates of this ceâ—â—â—â—l Kingdom are not shut at all by day Rev. 21.25 We shut the gates of the City in a time of danger but the gates of that Kingdom alwayes stand open to shew that there is no fear of the approach of an enemy the Kingdom hath gates for the magnificence of it but the gates are not shut because of the secureness of it 5. This Kingdom excels in its stability other Kingdoms have vanity written upon them they cease and are changed though they may have an head of gold yet feet of clay Hosea 1.4 I will cause the Kingdom to cease Kingdoms have their climacterical year Where is the glory of Athens the pomp of Troy * Jam seges est ubi Troja fuit What is become of the Assyrian Graecian Persian Monarchy those Kingdoms are demolished and laid in the dust but the Kingdom of heaven hath Eternity written upon it it is an everlasting Kingdom 2 Pet. 1.11 other Kingdoms may be lasting but not everlasting the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdom that cannot be shaken Hebr. 12.28 It is fastned upon a strong Basis the Omnipotency of God it runs parallel with Eternity Revel 22.5 They shall reign for ever and ever SECT 3. Shewing that this Kingdom shall be certainly and infallibly entailed upon the Saints 3. I shall next clear the truth of this Proposition that the Saints shall be possessed of this Kingdom 1. In regard of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free-grace Luke 12.32 It is your Fathers good pleasure to give you a Kingdom 'T is not any desert in us but free-graâ—â— in God The Papists say we â—eâ—t the Kingdom ex condigno but we disclaim the title of merit heaven is a donative 2. There is a price paid Jesus Christ hath shed his blood for it all the Saints come to the Kingdom through blood Christs hanging upon the Cross was to bring us to the Crown as the Kingdom of heaven is a gift in regard of the Father so it is a Purchase in regard of the Son SECT 4. The several Corollaries and Inferences drawn from the Point VSE 1. Information 1. Branch It shews us that Infer 1 Religion is no unreasonable thing God doth not cut us out work and give no reward godliness inthrones us in a Kingdom * Non tantum exemplis sed proemiis ad Christum allicimur Bern. When we hear of the Doctrine of Repentance steeping our souls in brinish tears for sin the Doctrine of Mortification pulling out the right eye beheading the King-sin we are ready to think 't is hard to take down this bitter pill but here is that in the Text may sweeten it there is a Kingdom behind and that will make amends for all this glorious recompence doth as far exceed our thoughts as it doth surpass our deserts no man can say without wrong to God that he is a hard Master God gives double pay he bestows a Kingdom upon those that fear him Satan may disparage the ways of God like those spies that raised an ill report of the good Land Num. 13.32 But will Satan mend your wages if you serve him he gives damnable pay instead of a Kingdom chains of darkness Jude 6. 2. See here the mercy and bounty of God that hath Infer 2 prepared a Kingdom for his people it is a favour that we poor vermiculi worms and no men * Psal 22.6 should be suffered to live but that worms should be made Kings this is Divine bounty 't is mercy to pardon us but it is rich mercy to crown us Behold what manner of love is this Earthly Princes may bestow great gifts and donatives on their Subjects but they keep the Kingdom to themselves though Pharaoh advanced Joseph to honour and gave him a Ring from his finger yet he kept the Kingdom to himself Gen. 41.40 Only in the Throne I will be greater than thou but God gives a Kingdom to his people he sets them upon the Throne How doth David admire the goodness of God in bestowing upon him a temporal Kingdom 2 Sam. 7.18 Then went King David in and sate before the Lord and said Who am I O Lord God! and what is my house that thou hast brought me hitherto he wondred that God should take him from the sheep-fold and set him on the Throne that God should turn his shepheards staffe into a Scepter O then how may the Saints admire the riches of grace that God should
tears shed we have many can mourn over a Dead Childe that cannot mourn over a Crucified Saviour Worldly sorrow hastens our Funerals 2 Cor. 7.10 The sorrow of the world worketh death 2. There is a Diabolical Mourning and that is two-fold 1. When a man mourns that he cannot satisfie his impure lust this is like the Divel whose greatest torture is that he can be no more wicked Thus Amnon Mourned and was sick till he had defiled his sister Tamar 2 Sam. 13.2 Thus Ahab Mourned for Naboths Vineyard 1 Kings 21.4 He laid him down upon his bed and turned away his face and would eat no bread this was a Divellish Mourning 2. When men are sorry for the good which they have done Pharaoh grieved that he had let the children of Israel go Exod. 14.5 Many are so Divellish that they are troubled they have prayed so much and have heard so many Sermons they repent of their Repentance but if we repent of the good which is past God will not repent of the evil which is to come SECT 1. Shewing the Object of holy Mourning TO illustrate this Point of holy Mourning I shall shew you what is the Adequate object of it There are two objects of spiritual mourning sin and misery 1. Sin and that twofold 1. Our own sin 2. The sin of others 1. Our own sin sin must have tears Nihil est fletu dignum nisi peccatum * Paul de Palatio While we carry the fire of sin about us we must carry the water of tears to quench it Ezek. 7.16 They are not blessed saith Chrysostom who mourn for the dead but who mourn for sin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc and indeed good reason we mourn for sin if we consider 1. The guilt of sin which binds over to wrath Will not a guilty person weep who is to be bound over to the Sessions every sinner is to be tryed for his life and is sure to be cast if mercy doth not become an Advocate for him 2. The pollution of sin sin is a plague-spot and wilt thou not labour to wash away this spot with thy tears sin makes a man worse than a toad or serpent the serpent hath nothing but what God hath put into it poyson is medicinable but the sinner hath that which the Divel hath put into him Acts 5.3 Why hath Satan filled thy heart to lye to the Holy Ghost What a strange Metamorphosis hath sin made the soul which was once of an azure brightness sin hath made of a sable colour we have in our hearts the seed of the unpardonable sin we have the seeds of all those sins for which the damned are now tormented and shall we not mourn he that mourns not sure hath lost the use of his Reason but every Mourning for sin is not sufficient to intitle a man to Blessedness I shall shew 1. What is not the right Gospel-Mourning for sin 2. What is the right Gospel-Mourning for sin SECT 2. 1 WHAT is not the right Gospel-Mourning for sin there is a five-fold Mourning which is false and spurious 1. A despairing kind of Mourning such was Judas his Mourning he saw his sin he was sorry he made confession he justifies Christ he makes Restitution Mat. 27. Judas who is in hell did more than many now adayes he confessed his sin he did not plead necessity or good intentions but he makes an open acknowledgement of his sin I have sinned Judas made Restitution his conscience told him he came wickedly by the money it was the price of blood and he brought again the thirty pieces of silver to the High Priests Matth. 27.3 But how many are there who invade the rights and possessions of others but not a word of Restitution Judas was honester than they are well wherein was Judas his sorrow blame-worthy it was a Mourning joyned with despair he thought his wound broader than the playster he drowned himself in tears his was not a Repentance unto life * Acts 11.8 but rather unto death 2. An hypocritical Mourning the heart is very deceitful it can betray as well by a tear as by a kiss Saul looks like a mourner and as he was sometimes among the Prophets 1 Sam. 10.12 so he seemed to be among the Penitents 1 Sam. 15.25 And Saul said unto Samuel I have sinned for I have transgressed the the commandment of the Lord. Saul did play the hypocrite in his mourning for 1. He did not take shame to himself but he did rather take honour to himself verse 30. honour me before the Elders of the people 2. He did pare and mince his sinne that it might appear lesser he laid his sinne upon the people ver 24. because I feared the people they would have me flie upon the spoile and I durst do no other a true mourner labours to draw out sinne in its bloody colours and accent it with all its killing aggravations that he may be deeply humbled before the Lord Ezra 9.6 Our iniquities are encreased over our head and our trespasses are grown up unto heaven The true penitent labours to make the worst of his sinne Saul labours to make the best of sinne like a patient that makes the best of his disease lest the Physitian should prescribe him too sharp physick How easie is it for a man to put a chea◠upon his own soul and by hypocrisie to weep himself into hell 3. A forced mourning when tears are pumped out by Gods judgments these are like the teares of a man that hath the stone or that lies upon the wrack Such was Cains mourning Gen. 4.13 My punishment is greater than I can bear his punishment troubled him more than his sin to mourn only for fear of hell is like a thief that weeps for the penalty rather than the offence the teares of the wicked are forced by the fire of affliction 4. An extrinsecal mourning when sorrow lies only in superficie in the outside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they disfigure their faces Matth. 6.16 The eye is tender but the heart hard Such was Ahabs mourning 1 Kings 21. 27. He rent his cloaths and put sackcloth on his flesh and went softly His cloaths were rent but his heart was not rent he had sackcloth but no sorrow he did hang down his head like a bull-rush but his heart was like an Adamant There are many may be compared to weeping Marbles they are both watery and flinty 5. A vaine fruitlesse mourning some will shed a few teares but are as bad as ever they will cozen and be unclean such a kind of mourning there is in hell the damned weep but they blaspheme SECT 3. WHat is the right Gospel-mourning Answ That mourning which will entitle a man to blessednesse hath these qualifications 1. It is spontaneous and free it must come as water out of a spring not as fire out of a flint Teares for sin must be like the myrrhe which drops from the tree freely
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
of Davids life-guard would have beheaded Shimei No saith King David Let him alone and let him curse 2 Sam. 16.11 And when Saul had wronged and abused David and it was in his power to have taken Saul napping and have killed him 1 Sam. 26.7 12. yet he would not touch Saul but called God to be Umpire Ver. 23. Here was a mirror of meekness 3. The examples of Heathens though their meekness could not properly be called grace because it grew not upon the right stock of faith yet it was beautiful in its kind Pericles when one did revile him and followed him home to his gate at night rayling upon him he answered not a word but commanded one of his servants to light a Torch and bring the Raylor home to his own house Frederick Duke of Saxony when he was angry would shut up himself in his Closet and let none come near him till he had mastered his passion Plutarch reports of the Pythagoreans if they had chanced to fall out in the day they would embrace and be friends ere Sun-set Cicero in one of his Orations reports of Pompey the great he was a man of a meek disposition he admitted all to come to him so freely and heard the complaints of them that were wronged so mildly that he excelled all the Princes before him he was of that sweet temper that it was hard to say whether his enemies did more fear his valour or his subjects love his meekness Julius Caesar not only forgave Brutus and Cassius his enemies but advanced them he thought himself most honoured by acts of clemency and meekness Did the spring-head of nature rise so high and shall not grace rise higher shall we debase faith below reason let us write after these fair Copies 2. Meekness is a great Ornament to a Christian 1 Pet. Motive 2 3.4 The ornament of a meek spirit How amiable is a Saint in Gods eye when adorned with this jewel what the Psalmist saith of praise * Psal 33.1 the same may I say of meekness it is comely for the righteous no garment more becoming a Christian than meekness therefore we are bid to put on this garment Col. 3.12 Put on therefore as the Elect of God meekness A meek spirit credits Religion silenceth malice it is the varnish that puts a lustre upon holiness and sets off the Gospel with a better gloss 3. This is the way to be like God God is meek towards Motive 3 them that provoke him * Cum crebris exacerbatur offensis iram suam temperat Cypr. how many black mouths are opened daily against the Majesty of heaven how do men tear his Name vex his Spirit crucifie his Son afresh they walk up and down the earth as so many Divels covered with flesh yet the Lord is meek not willing that any should perish 2 Pet. 3. How easily could God crush sinners and kick them into hell but he moderates his anger though he be full of Majesty yet full of meekness in him is mixed Princely greatness and Fatherly mildness as he hath his Scepter of Royalty so his Throne of grace Oh how should this make us fall in love with meekness hereby we bear a kind of likeness to God it is not profession makes us like God but imitation where meekness is wanting we are not like men where it is we are like God 4. Meekness argues a noble and excellent spirit a Motive 4 meek man is a valorous man he gets a victory over himself * Immensae virtutis est non sentire te esse percussum Passion ariseth from imbecillity and weakness therefore we may observe old men and children are more cholerick than others strength of passion argues weakness of judgement but the meek man who is able to conquer his fury is the most puissant and victorious Prov. 16.32 He that is slow to anger is better than the mighty and he that ruleth his spirit then he that taketh a City To yield to ones passion is easie 't is swimming along with the Tyde of corrupt nature but to turn head against nature to resist passion to overcome evil with good this is like a Christian this is that spiritual Chivalry and Fortitude of mind as deserves the Trophies of victory and the garland of praise Motive 5 5. Meekness is the best way to conquer and melt the heart of an enemy When Saul lay at Davids mercy and he only cut off the skirt of his Robe how was Sauls heart affected with Davids meekness 1 Sam. 24.16 17. Is this thy voyce my son David and Saul lift up his voice and wept and he said to David Thou art more righteous than I for thou hast rewarded me good forasmuch as when the Lord had delivered me into thy hand thou killedst me not wherefore the Lord reward thee good c. This heaping of coals melts and thaws the heart of others it is the greatest victory to overcome an enemy without striking a blow the fire will go where the wedge cannot mildness prevails more than fierceness passion makes an enemy of a friend meekness makes a friend of an enemy the meek Christian shall have letters testimonial even from his Adversary It is reported of Philip King of Macedon that when it was told him Nicanor did openly rail against his Majesty the King instead of putting him to death as his Council advised sent Nicanor a rich Present which did so overcome the mans heart that he went up and down to recant what he had said against the King and did highly extoll the Kings clemency Roughness hardens mens hearts meekness causeth them to relent 2 Kings 6.22 When the King of Israel feasted the Captives he had taken in War they were more conquered by his meekness than by his sword 2 Kings 6.23 The bands of Syria came no more into the Land of Israel 6. Consider the great promise in the Text The meek Motive 6 shall inherit the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Argument perhaps will prevail with those who desire to have earthly possessions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Some may object If I forbear and forgive I shall lose my right at last and be turned out of all No God hath here entred into Bond the meek shall inherit the Earth The unmeek man is in a sad condition there is no place remains for him but hell for he hath no promise made to him either of Earth or Heaven 't is the meek shall inherit the earth Object How do the meek inherit the Earth when they are strangers in the earth Hebr. 11.37 Answ The meek are said to inherit the Earth not that the Earth is their chief inheritance or that they have always the greatest share here but 1. They are the inheriters of the Earth because though they have not always the greatest part of the Earth yet they have the best right to it The word inherit saith Ambrose notes the Saints title to the Earth * Fruuntur
mites terrâ tanquam possessione haeriditaria Ambr. The Saints title is best being members of Christ who is Lord of all Adam did not only lose his Title to Heaven when he fell but to the Earth too and till we are incorporated into Christ we do not fully recover our Title I deny not but the wicked have a civil right to the Earth which the Laws of the Land give them but not a sacred right Only the meek Christian hath a Scripture-title to his Land we count that the best title which is held in capite the Saints hold their right to the Earth in capite in their head Christ who is the Prince of the Kings of the Earth Rev. 1.5 In this sense he who hath but a foot of Land inherits more than he who hath a thousand Acres because he hath a better and more judicial right to it 2. The meek Christian is said to inherit the Earth because he inherits the blessing of the Earth the wicked man hath the Earth but not as a fruit of Gods favour he hath it as a Dog hath poysoned bread it doth him more hurt than good a wicked man lives in the Earth as one that lives in an infectious Aire he is infected by his mercies the fat of the Earth will but make him fry and blaze the more in hell so that a wicked man may be said not to have what he hath because he hath not the blessing but the meek Saint enjoys the Earth as a pledge of Gods love the curse and poyson is taken out of the Earth Psal 37.11 The meek shall inherit the Earth and shall delight themselves in the abundance of peace on which words Austin gives this gloss Wicked men saith he may delight themselves in the abundance of Cattle and Riches but the meek man delights himself in the abundance of peace what he hath he doth possess with inward serenity and quietness Caution Caution When it is said the meek shall inherit the Earth not that they shall inherit no more than the Earth they shall inherit Heaven too if they should only inherit the Earth then saith Chrysostom how could it be said Blessed are the meek the meek have the Earth only for their sojourning-house they have Heaven for their mansion-house Psal 149.4 He will beautifie the meek with salvation The meek beautifie Religion and God will beautifie them with salvation salvation is the Port we all desire to sail to 't is the Harvest and Vintage of souls the meek are they which shall reap this Harvest the meek shall wear the embroidered robe of salvation The meek are Lords of the Earth and heirs of salvation Heb. 1.14 7. The mischief of an unmeek spirit 1. There is nothing Motive 7 makes such roome for the Divel to come into the heart and take possession as wrath and anger Ephes 4.26 27. Let not the Sun go down upon your wrath neither give place to the Divel when men let forth passion they let in Satan the wrathful man hath the Divel for his bedfellow 2. Passion doth hinder peace the meek Christian hath sweet quiet and harmony in his soul but Passion puts the soul into a disorder it not only clouds reason but disturbs conscience he doth not possesse himself whom Passion possesseth it is no wonder if they have no peace of conscience who make so little conscience of peace wrathfulnesse grieves the Spirit of God Ephes 4.30 31. and if the Spirit be grieved he will be gone we care not to stay in smoaky houses the Spirit of God loves not to be in that heart which is so full of the vapours and fumes of distempered Passion 8. Another argument to coole the intemperate heat Motive 8 of our curst hearts is to consider that all the injuries and unkind usages we meet with from the world do not fall out by chance but are disposed of by the all-wise God for our good many are like the foolish Curre that snarles at the stone never looking to the hand that threw it or like the Horse who being spurred by the rider bites the snafflle did we look higher than instruments our hearts would grow meek and calm David looked beyond Shimei's rage 2 Sam. 16.11 Let him curse for the Lord hath bidden him What wisdome were it for Christians to see the hand of God in all the barbarismes and incivilities of men Job eyed God in his affliction and that meekned his spirit The Lord hath taken away blessed be the name of the Lord Job 1.21 He doth not say the Caldeans have taken away but the Lord hath taken away what made Christ so meek in his sufferings he did not look at Judas or Pilate but at his father John 18.11 The Cup which my Father hath given me when wicked men do revile and injure us they are but Gods Executioners who is angry with the executioner And as God hath an hand in all the affronts and discurtesies we receive from men for they do but hand them over to us so God will do us good by all if we belong to him 1 Sam 16.12 it may be saith David that the Lord will look upon mine affliction and will requite me good for his cursing usually when the Lord intends us some signal mercy he fits us for it by some eminent trial as Moses his hand was first leprous before it wrought salvation Exod 4 6. so God may let his people be belepered with the cursings and revilings of men before he showre down some blessing upon them It may be the Lord will requite me good for his cursing this day Motive 9 9. Want of meeknesse evidenceth want of grace true grace enflames love and moderates anger grace is like the file which smoths the rough iron it files off the ruggednesse of a mans spirit grace saith to the heart as Christ did to the angry Sea Mark 4.39 Peace be still So where there is grace in the heart it stills the raging of passion and makes a calm He who is in a perpetual phrensie letting loose the reines to wrath and malice never yet felt the sweet efficacy of grace â—t is one of the sins of the Heathen Implacable Rom. 1.31 a revengeful cankred heart is not only heathenish but divellish Jam. 3. 14 15. If ye have bitter envying and strife in your hearts this wisdom descendeth not from above but is devillish The old Serpent spits forth the poyson of malice and revenge Motive 10 10. If all that hath been said will not serve to master this bedlam-humour of wrath and anger let me tell you you are the persons whom God speaks of who hate to be reformed you are rebels against the Word read and tremble Isa 30.8.9 Now go write it before them in a table and note it in a book that it may be for the time to come for ever and ever that this is a rebellious people children that will not hear the Law of the Lord. If nothing yet will charm down the wrathful
when the Apostles who were filled with the wine of the Spirit were charged with drunkenness Peter vindicated them openly Acts 2.15 A merciful man will take the dead flie out of the box of oyntment 5. They are in an high degree unmerciful to the names Answ 5 of others who bear false witness against them Psal 27.11 Exod. 23.1 Put not thy hand with the wicked to be a false witness Putting the hand is taking an Oath falsly as when a man puts his hand upon the book and swears to a lye so Tostatus expounds it this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false witness is a two-edged sword the party forsworn wounds anothers name and his own soul A false witness is compared to a Maul or Hammer Prov. 25.18 It is true in this sense because he is hardened 1. In impudency he blusheth at nothing 2. In unmercifulness There is no softness in a Maul or Hammer nor is there any relenting or bowels to be found in a false witness All these wayes men are unmerciful to the names of others Use Exhort Use Let me perswade all Christians as they make conscience of Religion so to shew mercy to the names of others be very chary and tender of mens good name◠Consider 1. What a sin it is to defame any man Tit. 3.2 1 Pet. 2.1 Laying aside all envies and evil speakings Envy and evil speaking are put together laying aside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putting away as a man would put away a thing from him with indignation as Paul shook off the Viper Acts 28.5 2. The injuriousness of it thou that takest away the good name of another woundest him in that which is most dear to him better take away a mans life than his name by eclipsing his name thou buriest him alive it is an irreparable injury aliquid haerebit A wound in the name is like a flaw in a Diamond or a stain in Azure which will never out no Physician can heal the wounds of the tongue 3. God will require it at mens hands if idle words must be accountable for shall not reproachful slanders God will make inquisition one day as well for names as for blood Let all this perswade to Caution and Circumspection you would be loth to steal the goods of others a mans name is of more worth and he that takes away the good name of another doth sin more than if he had taken the corn out of his Field or the wares out of his Shop Especially take heed of wounding the names of the godly God hath set a Crown of honour on their head and will you take it off Numb 12.8 Wherefore then were you not afraid to speak against my servant Moses To defame the Saints is no less than the defaming God himself they having his picture drawn upon them and being members of Christ Oh think how ill Christ will take this at your hand another day it was under the old Law a sin to defame a Virgin and what is it to calumniate Christs Spouse Are the names of the Saints written in heaven and will you blot them out upon earth Be merciful to the names of others SECT 3. Mercy in some cases to be extended to the Estates of others and that Christians must not take the summum jus 3. BE merciful to the Estates of others If a man be thy debtor and Providence hath frowned upon him that he hath not wherewithal to pay do not crush him when he is sinking but remit something of the rigour of the Law Blessed are the merciful * Justitia sine misericordia non est justitia sed crudelitas The wicked are compared to Beasts of prey that live upon rapine and spoil they care not what mischief they do Psal 10.9 He lyeth in wait secretly as a Lyon in his Den he doth catch the poor when he draweth him into his net Chrysostom saith the drawing into the Net is when the Rich draw the Poor into Bonds and in case of non-payment at the day the Bond being forfeited seize upon all they have 't is not justice but cruelty when others lie at our mercy to be like that hard-hearted Creditor in the Gospel who took his Debtor by the throat saying Pay me what thou owest Matth. 18.28 God made a Law Deutr. 24.6 No man shall take the nether or the upper milstone to pledge for he taketh a mans life to pledge If a man had lent another money he must not take both his milstones for a pawn he must shew mercy and leave the man something to get a livelihood with we should in this imitate God who in midst of anger remembers mercy God doth not take the extremity of the Law upon us but when we have not to pay if we confess the debt he freely forgives Prov. 28.13 Matth. 18.27 Not but that we may justly seek what is our own but if others be brought low and submit we ought in conscience to remit something of the debt Blessed are the merciful SECT 4. Shewing that Christians must be merciful to the offences of others 4. WE must be merciful to the offences of others be ready to shew mercy to them which have injured you Thus Stephen the Proto-martyr Act. 7.60 he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge When he prayed for himself he stood but when he came to pray for his enemies he kneeled down * Pro se orans stat crigitur pro lapidantibus flectit genua Bern. to shew saith Bernard his earnestness in prayer and how greatly he desired that God would forgive them this is a rare kind of mercy Prov. 19.11 It is a mans glory to pass over a transgression Mercy in forgiving injuries as it is the touch-stone so the Crown of Christianity Bishop Cranmer was of a merciful disposition if any who had wronged him came to desire a curtesie of him he would do all that lay in his power for him insomuch that it grew to a Proverb Do Cranmer an injury and he will be your friend as long as he lives To overcome evil with good and answer malice with mercy is truly heroical and renders Religion glorious in the eyes of all But I wave this and proceed SECT 5. That mercy must be extended to the supplying the wants of others WE must be merciful to the wants of others This the text chiefly intends a good man doth not like the Snake twist within himself his motion is direct not circular he is ever merciful and lendeth Psal 37.26 This merciful charity to the wants of others stands in three things 1. A judicious consideration Psal 41.1 Blessed is he that considereth the poor and you must consider four things 1. It might have been your own case you your selves might have stood in need of anothers charity and then how welcom and refreshing would those streams have been to you 2. Consider how sad a condition poverty is Though Chrysostom calls poverty the
him in the Gospel they have a withered hand and cannot stretch it out to good uses They have all quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are a Kin to the Churl Nabal 1 Sam. 25.11 Shall I take my bread and my water and give it unto men whom I know not whence they be It was said of the Emperour Pertinax he had a large Empire but a narrow scanty heart * Augustum imperium angustum animum There was a Temple at Athens which was called the Temple of mercy it was dedicated to charitable uses and it was the greatest reproach to upbraid one with this that he had never been in the Temple of mercy 't is the greatest disgrace to a Christian to be unmerciful Covetous men while they enrich themselves they debase themselves setting up a Monopoly and committing Idolatry with Mammon thus making themselves lower than their angels as God made them lower than his Angels In the time of Pestilence it is sad to have your houses shut up but it is worse to have your hearts shut up How miserable is it to have a Sea of sin and not a drop of mercy Covetous hearts like the Leviathan are firm as a stone Job 41.24 One may as well extract oyle out of a flint as the golden oyle of charity out of their flinty hearts The Philosopher saith that the coldness of the heart is a presage of death * Corde infrigidato moritur animal When mens affections to works of mercy are frozen this coldness at heart is ominous and doth sadly portend that they are dead in sin We read in the Law that the Shell-fish was accounted unclean this might probably be one Reason because the meat of it was inclosed in the Shell and it was hard to come by They are to be reckoned among the unclean who inclose all their Estate within the Shell of their own Cabinet and will not let others be the better for it How many have lost their souls by being so saving There are some who perhaps will give the poor good words and that is all * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Jam. 2.15 If a brother or sister be naked and destitute of food and one of you say to them Depart in peace be ye warmed and filled notwithstanding you give them not those things which are needful what doth it profit Good words are but a cold kind of charity * Veritas fundatur in aliquo esse the poor cannot live as the Camelion upon this Ayre let your words be as smooth as oyle they will not heal the wounded let them drop as the honey-comb they will not feed the hungry 1 Cor. 13.1 Though I speak with the tongue of Angels and have not charity I am but as a tinkling Cymbal 'T is better to be Charitable as a Saint than Eloquent as an Angel Such as are cruel to the poor let me tell you you unchristian your selves unmercifulness is the sin of the Heathen Rom. 1.31 While you put off the bowels of Mercy you put off the badge of Christianity Saint Ambrose saith that when we relieve not one whom we see ready to perish with hunger we are guilty of his death * Pasce fame morientem si non paveris occiâ—isti Ambr. If this Rule hold true there are more guilty of the breach of the sixth Commandment than we are aware of St. James speaks a sad word Jam. 2 13. For he shall have judgement without mercy that shewed no mercy How do they think to find mercy from Christ who never shewed mercy to Christ in his members Dives denied Lazarus a crumb of bread and Dives was denied a drop of water At the last day behold the sinners Inditement Matth. 25.42 I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink Christ doth not say Ye took away my meat but Ye gave me none ye did not feed my members then follows the sentence Ite maledicti Depart from me ye cursed When Christs poor come to your doors and you bid them Depart from you the time may come when you shall knock at heaven gate and Christ will say Go from my door Depart from me ye cursed In short Covetousness is a foolish sin God gave the Rich man in the Gospel that appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou fool Luk. 12.20 The Covetous man doth not enjoy what he doth possess he imbitters his own life he discruciates himself with care either how to get or how to increase or how to secure an Estate and what is the issue and result often as a just reward of sordid penuriousness God doth blast and wither him in his outward Estate That saying of Gregory Nazianzene * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is to be seriously weighed God many times lets the Thief take away and the Moth consume that which is injuriously and unmercifully with-held from the poor Before I leave this Use I am sorry that any who go for honest men should be brought into the Inditement I mean that any Professors should be impeached as guilty of this sin of covetousness and unmercifulness Sure I am Gods Elect put on bowels Col. 3.12 I tell you these devout Misers are the reproach of Christianity they are wens and spots in the face of Religion I remember Aelian in his History reports that in India there is a Griffin having four feet and wings his Bill like the Eagles 't is hard whether to rank him among the Beasts or the Fowle So I may say of penurious Votaries they have the wings of profession by which they seem to flie to heaven but the feet of Beasts walking on the Earth and even licking the dust 't is hard where to rank these whether among the godly or the wicked Oh take heed that seeing your Religion will not destroy your Covetousness at last your Covetousness doth not destroy your Religion The Fabulist tells a Story of the Hedge-hog that came to the Coney-Burroughs in stormy weather and desired Harbour promising that he would be a quiet Ghuest but when once he had gotten entertainment he did set up his prickles and did never leave till he had thrust the poor Coneys out of their Burroughs So Covetousness though it hath many fair pleas to insinuate and wind it self into the heart yet assoon as you have let it in this Thorn will never leave pricking till it hath choaked all good beginnings and thrust all Religion out of your hearts SECT 8. Perswading to mercifulness Use 3 Use 3 I Proceed next to the Exhortation to beseech all Christians to put on bowels of mercies Exhort be ready to indulge the miseries and necessities of others Saint Ambrose calls charity the summe of Christianity and the Apostle makes it the very definition of Religion James 1. ult Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and the widows
in their affliction The Hebrew word for poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that is empty or drawn dry * Exhaustus opibus attenuatus Drusius So the poor are exhausted of their strength beauty substance like Ponds they are dryed up therefore let them be filled again with the silver streams of Charity The poor are tanquam in Sepulchro as it were in the Grave the comfort of their life is buried Oh Christians help with your merciful hands to raise them out of the Sepulchre God sendeth his springs into the vallies Psal 104.10 Let the springs of your liberality run among the vallies of poverty your sweetest and most benigne influences should fall upon the lower grounds What is all your seeming devotion without bounty and mercifulness I have known many saith Basil pray and fast but relieve not such as are in distress they are for a zeal that will put them to no charges * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil What are they the better saith he for all their seeming vertue we read the incense was to be laid upon the fire Lev. 16.13 The flame of Devotion must be perfumed with the incense of Charity Aaron was to have a Bell and a Pomgranate the Pomgranate as some of the Learned observe was a Symbol of good works They want the Pomgranate saith Gregory Nazianzene who have no good works The wise men did not only bow the knee to Christ but present him with gold myrrhe and franckincense Matth. 2.11 Pretences of zeal are insufficient we must not only worship Christ but bestow something upon his members this is to present Christ with gold and frankincense Isaac would not bless Jacob by the voyce but he feels and handles him and supposing them to be Esau's hands he blessed him God will not bless men by their voyce their loud prayers their devout discourses but if he feel Esau's hands if their hands have wrought good works then he blesseth them Let me exhort you therefore to deeds of mercy let your fingers drop with the myrhe of liberality * Si desit charitas frustra habentur caetera Aug. sowe your golden seed in this sense it is lawful to put out your money to use when you lay it out for good uses Remember that excellent saying of Saint Austin Give those things to the poor which you cannot keep * Da quod non potes retinere ut recipias quod non potes amiâ—tere that you may receive those things which you cannot lose †There are many occasions of exercising your mercifulness Pauper ubique jacet Hear the Orphans cry pity the Widows tears Some there are who want employment it would do well to set their Wheel a going Others who are past employment be as eyes to the blind and feet to the lame Some whole Families are sinking if some merciful hand doth not help to shore them up Before I press Arguments to liberality and munificence there are three Objections lie in the way which I shall endeavour to remove Object 1 Object 1. We may give and so in time come ourselves to want Answ Answ Let Basil answer this Wells saith he which have their water drawn spring ever more freely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Prov. 11.25 The liberal soul shall be made fat Luther speaks of a Monastery in Austria which was very rich while it gave annually to the poor but when it left off giving the Monastery began to decay There is nothing lost by doing our duty an Estate may be imparted yet not impaired The flowers yield honey to the Bee yet hurt not their own fruit When the candle of prosperity shines upon us we may light our Neighbour that is in the dark and have never the less light our selves Whatever is disbursed to pious uses God doth bring it in some other way as the Loaves in breaking multiplied or as the Widows oyle increased by pouring out 1 Kings 17.16 Object 2 Object 2. I cannot do so much as others Erect Churches Build Hospitals Augment Libraries Maintain Scholars at the University Answ If you cannot do so much Answ yet do something let there be quantitas virtutis though there be not quantitas molis The Widows two Mites cast into the Treasury were accepted Luke 21. God as Chrysostom observes * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinsius looked not at the smalness of her gift but the largeness of her heart In the Law he that could not bring a Lamb for an offering if he brought but two Turtle-doves it sufficed We read Exod. 35. the people brought gold and silver and Goats hair to the building of the Tabernacle on which place saith Origen I desire Lord to bring something to the building of thy Temple if not gold to make the Mercy-seat on if not silk to make the Curtains on yet a little Goats hair that I may not be found in the number of those that have brought nothing to thy Temple Object 3. But I have not any thing to bestow upon Object 3 the necessities of others Answ 1. Hast thou to bestow upon thy lusts hast Answ 1 thou money to feed thy pride thy Epicurisme and canst thou find nothing to relieve the poor members of Christ Answ 2. Admit this excuse to be real that you have Answ 2 not such an Estate yet you may do something wherein you may express your mercy to the poor you may sympathize with them pray for them speak a word of comfort to them Isa 40.2 Speak ye comfortably to Jerusalem If you can give them no gold you may speak a word in season which may be as apples of gold in pictures of silver Nay more you may be helpful to the poor in stirring up others who have Estates to relieve them as it is with the wind if a man be hungry the wind will not fill him but it can blow the Sails of the Mill and make it grind Corn for the use of man so though thou hast not an Estate thy self to help him who is in want yet thou mayst stir up others to help him thou mayst blow the Sails of their affections causing them to shew mercy and so mayst help thy brother by a Proxy Having answered these Objections let me now pursue the Exhortation to mercifulness I shall lay down several Arguments which I desire may be weighed in the balance of reason and conscience Arg. 1 1. To be diffusively good is the great end of our Creation Eph. 2.10 Created in Christ Jesus to good works Every creature answers the end of its Creation the Star shines the Bird sings the Plant bears the end of life is service * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. He that doth not answer his end in respect of usefulness cannot enjoy his end in respect of happiness Many saith Seneca have been long in the world but have not lived they have done no good Telluris
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
Altar or Sacrifice the Altar had not cleansed him but he had defiled the Altar A foul hand defiles the purest water an impure heart defiles Prayers Sacraments he drops poyson upon all A pure stream running through muddy ground is polluted the holiest Ordinances are stained running through an impure heart A sinners works are called opera mortua dead works Hebr. 6.1 And those works which are dead cannot please God a dead wife cannot please her husband 2. Heart-purity is necessary in respect of God God is holy purity is the chief Robe wherewith God himself is cloathed Hab. 1.13 Thou art of purer eyes than to behold evil And will this holy God endure to have an impure heart come near him will a man lay a Viper in his bosome the holy God and the sinner cannot dwell together None can dwell together but friends but there is no friendship between God and the sinner both of them being of a contrary judgment and disposition An impure heart is more odious to God than a Serpent God gave the Serpent its venome but Satan fills the heart with sin Acts 5.3 Why hath Satan fill'd thy heart The Lord abhors a sinner he will not come near him having his plague-soars running Zach. 11.8 My soul loathed them 3. Heart-purity is necessary in regard of the Angels they are pure creatures The Cherubims which typified the Angels were made of fine gold to denote the purity of their Essence no unholy thought enters into the Angels therefore there must be purity of heart that there may be some resemblance between us and them What should unholy hearts do among those pure angelical spirits 4. In regard of the Saints glorified They are pure being refined from all lees and dregs of sin Their title is spirits of just men made perfect Heb. 12.23 Now what should profane spirits do among spirits made perfect I tell you if you who wallow in your sins could come near God and Angels and spirits of men made perfect and have a sight of their lustre you would soone wish your selves out of their company as a man that is dirty and in his rags if he should stand before the King and his Nobles and see them glistering in their cloth of gold and sparkling with their jewels he would be ashamed of himself and wish himself out of their presence 5. There must be heart-purity in regard of heaven heaven is a pure place it is an inheritance undefiled 1 Pet. 1.4 No unclean beasts come into the heavenly Ark there shall not enter into it any thing that defileth Rev. 21.27 The Lord will not put the new wine of glory into a musty impure heart all which considered shows the necessity of heart-purity 2. It is the will of God that we should be pure in heart 1 Thes 4.3 This is the will of God your sanctification Are you low in the world perhaps it is not the will of God that you should be rich but it is the will of God that you should be holy This is the will of God your sanctification Let God have his will by being holy and you shall have your will in being happy Gods will must either be fulfilled by us or upon us 3. Purity of heart is the characteristical note of Gods people Psal 73.1 God is good to Israel even to such as are of a clean heart Heart-purity denominates us the Israel of God It is not profession which makes us the Israel of God it makes us of Israel indeed but all are not Israel which are of Israel Rom. 9.6 Purity of heart is the jewel which is hung only upon the elect As chastity distinguisheth a vertuous woman from an Harlot so the true Saint is distinguished from the Hypocrite by his heart-purity This is like the Noblemans star or garter which is a peculiar ensign of honor differing him from the vulgar when the bright star of purity shineth in a Christians heart it doth distinguish him from a formal professor 4. Purity of heart makes us like God it was Adams unhappinesse once he aspired to be like God in omnisciencie but we must endeavour to be like God in sanctity Gods image consists in holinesse those who have not his image and superscription upon them he will say I know you not* Chrysost God delights in no heart but where he may see his own face and likenesse You cannot see your face in a glasse when it is dusty Gods face cannot be seen in a dusty impure soul a pure heart like a clean glasse gives forth some idaea and representation of God There is little comfort in being like God in other things besides purity Are we like God in that we have a being So have stones Are we like him in that we have motion So have stars are we like him in that we have life so have trees and birds Are we like him in that we have knowledge so have Divels there is no likenesse to God will prove comfortable and blisseful but our being like him in purity God loves the pure in heart lovers founded upon likenesse 5. The excellency of the heart lies in the purity of it Purity was the glory of the soul in innocency the purer a thing is the better the purer the aire is and the more free from noxious vapours the better it is the spirits of water distill'd are most precious the purer the gold is the more valuable the purer the wine is when it is taken off from the lees and dregs the more excellent it is the more the soul is clarified by grace and taken off from the lees and dregs of sin the more precious account God makes of it the purer the heart is the more spiritual it is and the more spiritual the more fit to entertain him who is a Spirit 6. God is good to the pure in heart Psal 73.1 God is good to Israel even to such as are of a clean heart We all desire that God should be good to us 't is the sick mans prayer the Lord be good to me God is good to such as are of a clean heart Quest Quest But how is God good to them Answ Answ Two wayes 1. To them that are pure all things are sanctified Titus 1.15 To the pure all things are pure Estate is sanctified Relations are sanctified as the Temple did sanctifie the gold and the Altar did sanctifie the offering To the unclean nothing is clean their Table is a snare their Temple-devotion is sin There is a curse entailed upon a wicked man †but holiness removes the curse * Deut. 28.16 and cuts off the entail to the pure all things are pure 2. The pure-hearted have all things work for their good Rom. 8.28 Mercies and afflictions shall turn to their good the most poysonful drug shall be medicinable the most cross Providence shall carry on the design of their salvation * Ista quae putatur poena fit medicina Hier. who then would not be pure in heart
hearts and then stands and warms himself at the fire When boystrous winds are up we use to talk of Conjurers Sure I am when mens spirits begin to bluster and storm the Divel hath conjured up these winds Discords and Animosities among Christians bring their godliness much into question for the wisdom which is from above is peaceable gentle and easie to be entreated Jam. 3.17 SECT 3. Containing an Exhortation to peaceable-mindedness Use 3 BE of a peaceable disposition Rom. 12.18 If it be possible Exhort as much as lieth in you live peaceably with all men The Curtains of the Tabernacle were to be looped together Exod. 26.3 4. So should the hearts of Christians be looped together in peace and unity That I may perswade to peaceable-mindedness let me speak both to Reason and Conscience 1. A peaceable spirit seems to be agreeable to the natural frame and constitution man by nature seems to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peaceable creature fitter to handle the Plough than the Sword other creatures are naturally arm'd with some kind of weapon wherewith they are able to revenge themselves The Lyon hath his Paw the Boar his Tusk the Bee his Sting only man hath none of these weapons he comes naked and unarmed into the world as if God would have him a peaceable creature Candida pax homines trux decet ira feras Man hath his Reason given him that he should live amiably and peaceably 2. A peaceable spirit is honourable Prov. 20.3 It is an honour for a man to cease from strife We think it a brave thing to give way to strife and let loose the reins to our passions oh no it is an honour to cease from strife Noble spirits are such lovers of peace that they need not be bound to the peace 't is the bramble that rends and tears whatever is near it the Cedar and Fig-tree those more noble Plants grow pleasantly and peaceably peaceableness is the Ensign and Ornament of a noble mind 3. To be of a peaceable spirit is highly prudential Jam. 3.17 The wisdom from above is peaceable A wise man will not meddle with strife it is like putting ones finger into an Hornets Nest or to use Solomons similitude Prov. 17.14 The beginning of strife is as when one letteth out water To set out the folly of strife it is as letting out of water in two respects 1. When water begins to be let out rhere is no end of it so there is no end of strife when once begun 2. The letting out of water is dangerous If a man should break down a Bank and let in an Arme of the Sea the water might overflow his Fields and drown him in the Flood so is he that intermeddles with strife he may mischief himself and open such a Sluce as may ingulph and swallow him up True wisdom espouseth peace a prudent man will keep off from the bryars as much as he can 4. To be of a peaceable spirit brings peace along with it a contentious person vexeth himself and eclipseth his own comfort he is like the Bird that beats it self against the Cage he troubleth his own flesh Prov. 11.17 He is just like one that pares off the sweet of the Apple and eats nothing but the Kore So a quarrelsome man pares off all the comfort of his life and feeds only upon the bitter Kore of disquiet he is a self-tormentor the wicked are compared to a troubled sea Isa 57.20 And it follows there is no peace to the wicked Ver. 21. The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no joy to the wicked froward spirits do not enjoy what they possess but peaceableness of spirit brings the sweet Musick of peace along with it it makes a calm and harmony in the soul therefore the Psalmist saith it is not only bonum but jucundum not only good but pleasant to live together in unity Psal 133.1 5. A peaceable disposition is a God-like disposition 1. God the Father is call'd the God of peace Hebr. 13.20 Mercy and peace are about his Throne he signs the Articles of peace and sends the Ambassadors of peace to publish them 2 Cor. 5.20 2. God the Son is call'd the Prince of peace Isa 9.6 His name is Emmanuel God with us a name of peace his Office is to be a Mediatour of peace 1 Tim. 2.5 He came into the world with a song of peace the Angels did sing it Luk. 2.14 Peace on Earth he went out of the world with a Legacy of peace John 14.27 Peace I leave with you my peace I give unto you 3. God the Holy Ghost is a Spirit of peace he is the Comforter he seals up peace 2 Cor. 1.22 This blessed Dove brings the Olive-branch of peace in his mouth Now a peaceable disposition evidenceth something of God in a man therefore God loves to dwell there Psal 76.2 In Salem is Gods Tabernacle Salem signifies peace God dwells in a peaceable spirit 6. Christs earnest prayer was for peace he prayed that his people might be one John 17.11 21 23. that they might be of one mind and heart And observe the Argument Christ useth in prayer it is good to use Arguments in prayer they are as the feathers to the Arrow which make it flie swifter and pierce deeper Affections in prayer are as the fire in the Gun Arguments in prayer are as the Bullet the Argument Christ urgeth to his Father is Ver. 22. That they may be one even as we are one There was never any discord between God the Father and Christ though God parted with Christ out of his bosome yet not out of his heart There was ever dearness and oneness between them Now Christ prays that as he and his Father were one so his people might be all one in peace and concord Did Christ pray so earnestly for peace and shall not we endeavour what in us lies to fulfill Christs prayer how do we think Christ will hear our prayer if we cross his 7. Christ not only prayed for peace but bled for it Col. 1.20 Having made peace through the blood of his Cross Pacem omnimodam he dyed not only to make peace between God and man but between man and man Christ suffered on the Cross that he might cement Christians together with his blood as he prayed for peace so he payed for peace Christ was himself bound to bring us into the bond of peace 8. Strife and contention hinder the growth of grace Can good seed grow in a ground where there is nothing but thorns and bryars to be seen Matth. 13. The thorns choaked the seed When the heart is as it were stuck with thorns and is ever tearing and rending can the seed of grace ever grow there Historians report of the Isle of Patmos that the natural soile of it is such that nothing will grow upon that Earth A froward heart is like the Isle of Patmos nothing of grace will grow there till God
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
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
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
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
confesseth of himself that before his conversion he had many thoughts tending to despair he imagined that he should never get the mastery of some of his corruptions the thoughts of impossibility cut the sinews of all endeavour * Desperaree â— in infernum descendere Isidor God hath encouraged us to run not only by promising rewards when we win but by promising strength to enable us to run hath not he said he will put his Spirit within us Ezek. 36. and then afflante spiritu we can run and not be weary * Isa 40 uâ—t how many hath Satan disheartned through despair sure saith the diffident soul I may run but I shall never so run as to obtain Jer. 2.25 Thou saidâ—st There 's no hope So saith the despairer I had as good go on in my sins as good keep the old road there 's no hope all succours of mercy are cut off this is a dangerous Praecepice despaire takes a man off his leggs and then how can he run Despair is heluo animarum the great devourer of souls he that is under the power of this sinne disputes himself into hell 4. Take heed that company doth not stay you by the way if a man should be running a race and he should have a friend as he is running come and take him by the hand and desire to speak with him this might make him lose the race So stands the case here many will be ready to meet with us and stop us in our race to heaven what need you will they say set out so soon what need you run so fast stay and bathe your selves a while in the luscious delights of the world thus have many been stop'd in the middle of their race and lost the prize to him that would hinder us in our race we must say with an holy indignation as Christ Get thee behind me Satan Matth. 4.10 2. You must use all means to help you in the heavenly Race as 1. Run the right race the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the race set before us Hebr. 12.1 that is the race chal'kd out in the Word of God the race of self-denial and sanctity 'T is not any race but the race set before us that we must run which confutes that opinion that a man must be saved in any Religion 2. Fit your selves for the heavenly race as 1. Diet your selves the Racers in Ancient times saith Ireneus did diet themselves they would not eat of any gross meat nor yet a full meale that they might be the more prepared for the race thus must Christians diet themselves by sobriety and mortification that they may by a well ordering of themselves be the fitter to run the race which is set before them St. Paul did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beat down his body 1 Cor. 9.27 that he might be the fitter for his race 2. Strip your selves for the race the runner in a race useth to strip himself of all about him and wear only a white garment that he might be light and nimble So should Christians do strip themselves of all conceits of merit and only wear the white garment of Christs Righteousness 3. Begin the race betimes Eccles 12.1 Direction Remember thy Creatour in the dayes of thy youth Young ones think they may set upon the race too soon can a man be good too soon can he run the race of repentance too soon but suppose he might yet it is better to repent a year too soon that an houre too late Esaus tears as well as his Venison came too late Gen. 27.33 34. David would seek after God early Psal 36.1 Austin in his confessions complains of himself that he knew God no sooner * Sero nimis te amâ—vi Domiâ— they will hardly be able to run the heavenly race who have old age and old sins upon them 4. Run the path-way not the road-way hell-road is full of travellers most go wrong Exod. 23.2 Thou shalt not follow a multitude to do evil the multitude doth not consider what is best but what is safest our Saviour hath told us narrow is the way which leadeth unto life Mat. 7.14 run in the narrow way of self-denial and mortification 5. Resolve to hold on in the race notwithstanding dangers and difficulties A good Christian must be steeled with courage and fired with zeal 't is probable there will be thorns in the way of our race and flint-stones therefore we had need be well shod 1. We must be shod with the Gospel of peace Ephes 6.15 he whose heart is fil'd with that peace the Gospel brings will be able to run over the hardest piece of Religion with ease 2. We must be shod with patience Heb. 12.1 Let us run with patience the race Patience bears up the heart of a Christian and keeps him from tyring in the race if this shoo be off we shall soon halt and give over running 6. Christians in their race must keep their eye still upon the mark The Grecians had their white line drawn at the end of their race which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Racers eye was still upon it The looking upon the prize quickens Christians in their race St. Paul looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards the mark Phil. 3.14 as Archers look at the white Racers at the prize And Moses Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looked to the recompence of reward he looked with one eye at Gods glory and with the other eye at the Garland or Prize 7. O run with delight Psal 119.47 I will delight my self in thy Commandements Oyle supples the joynts and makes them agil and nimble The oyle of gladness makes Christians lively and fit to runne the heavenly Race The joy of the Lord is your strength Nehem. 8.10 8. Run in the strength of Christ do not think you can of your selves win the race the Arminians talk of Free-will but it is not of him that willeth nor of him that runneth Rom. 9.16 by nature we are blind and lame therefore unfit to run a race we run fastest when Christ takes us by the hand 9. If you would run so as to obtain be often in the exercise of grace is it not enough to have grace in the habit but in the exercise Such as run the heavenly race must not only be living but lively they must have a flourishing faith a flaming love What is the meaning of the Loines girt and the Lamps burning Luke 12.35 but grace in its activity without this there can be no speed in the heavenly race If you would run hard pray hard Prayer helps us on in the race Luther was a man of Prayer Pray over that Prayer Cant. 1 4. Draw me we will run after thee Pray that you may not mistake your way through Error nor stumble in it through offences In a word Let us pray for the Holy Spirit which doth animate us in the race and carry us above our own
of corn but as a bundle of straw fit only for the fire 'T is good to bethink our selves what answer we shall give to God for our barrenness The Lord hath planted us in a rich soil he may say to us as to his Vineyard Isa 5.1 My beloved hath a Vineyard in a very fruitful hill and he fenced it and planted it with the choisest Vine c. and he looked that it should bring forth Grapes and it brought forth wild grapes in an Hill hilly places are judged the fittest for Vines to grow in Psal 80.10 there the Sun comes best and is of more force for ripening the Grapes In a fruitful hill in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horn of the son of oyle or the son of fatness that is in a very fat rich soil So may God say to us I have planted you in an hilly place you have been higher than the Nations round about you you have been even lifed up to heaven with Ordinances the Sunbeams of mercies and Sihons silver drops have fallen upon you but where is your fruit your enjoyments are great but what are your improvements whom God finds without fruit he leaves without excuse 3. They that do not bring forth good fruit shall never taste of the fruits that grow in heaven Heaven is the Garden of God the Paradise of pleasure where the most rare delicious fruits grow there are fruits that the Angels themselves delight to feed on it may be said of those Coelestial fruits as Cant. 4.13 Thy Plants are an Orchard of Pomgranates with pleasant fruits Camphire and Spiknard Saffron Calamus and Cinamon with all trees of Frankincense Myrrhe and Aloes with all the chief spices or as it is in the Original the head of the spices How Aromatical and fragrant are those fruits which grow in the heavenly Jerusalem now if you do not bring God your fruit you shall never taste his fruit you that do not bring forth the fruits of Righteousness shall never taste the fruits of Paradise Oh present Christ with your sweet spices give him your Myrrhe Cant. 5.2 your spiced wine with the juice of the Pomgranate Cant. 8.2 your Myrrhe that is repentance this though it be bitter to you it is sweet to Christ Your spiced wine and the juice of the Pomgranate that is love mixed with obedience Those who have no Myrrhe or wine to give God shall never feed upon the Tree of life which bears several sorts of fruit Rev. 22.2 4. Think of the heavy doom which will be passed upon the unfruitful person Matth. 25.30 Cast ye the unprofitable servant into outer darkness * Non tantum de non servato sed de non aucto munere damnabuntur impii Prosper This man had not embezeld his Talent but because he did not trade with it and bring forth fruit therefore he is sentenced God will condemn men as well for hiding their Talents as for spending them as well for not bearing Figs as for bearing thorns let unfruitful Christians look to it if God should not cut down unprofitable branches he should be untrue in his Word for he hath said Every tree which bringeth not forth good fruit is hewen down Mat. 3.10 2. It reproves such as bring forth evil fruit They Branch 2 are not trees of the Garden but the Wilderness their hearts are a fruitful soil for sin they bring forth pride malice Superstition some of their hellish and bitter fruits are mentioned Gal. 5.20 21. Adultery Idolatry Witchcraft Hatred Variance Emulations Seditions Heresies c. These are wild grapes Isa 5.2 Grapes of gall Deut. 32.32 Fruit unto death Rom. 7.5 these are Trees of the Divels planting let not that man say his heart is good who bears such fruit One may as well say though the Crab bear sower fruit it hath a sweet Root bad fruit shows a rotten heart * Luke 6.44 Fructus indicat arborem 3. It reproves such as bring forth good fruit but to a Branch 3 bad end Hose 10.1 Israel is an empty Vine he bringeth forth fruit unto himself A man had as good bring forth no fruit as bring forth fruit to himself Quest What is it for one to bring forth fruit unto himself Answ When all the good he doth is for the magnifying of himself the worm of pride gets into his fruit and spoils it Prayer is good but when a man prayes only to show his parts this is to bring forth fruit to himself some pride it in their humbling confessions which is as if Benhadads servants had been proud when they came before the King with Ropes upon their heads 1 King 20.31 Works of mercy are good but when a man gives alms not so much to feed the poor as to feed his pride now he brings forth fruit to himself and this fruit is worm-eaten God will say to all such self-seekers as once he did to the people of the Jews Zach. 7.5 When ye fasted and mourned did ye at all fast unto me even to me Sinners did ye not bring forth fruit unto your selves Use 3 3. Let this exhort us all to fruitfulness how happy Exhort were it if it might be said of us as Joseph Gen. 49.22 Branch 1 Joseph is a fruitful bough We love to see every thing fruitful if there be a Tree in our Orchard though with never such fair leaves we value it not unless there be fruit when you come into your Garden you complain if you see no fruit such a Root is set but it doth not grow we love to see fruitfulness everywhere and why not in our hearts oh let the precious Grapes and Figs we bear evidence that we are trees of Gods planting * Pia anima spiritualibus redolet sicut aromaticis floribus bortus Bern. we often plant Trees to be a shade to the house God cares for no such trees as are only for shade he loves fruit Arabia is called Faelix because of the sweet fruits which grow there Frankincense with other perfumes and spices That Christian may be entitled Faelix happy that hath the sweet fruits of the Spirit growing in his heart be fruit-bearing trees The Heathens had a custom of dedicating their trees they dedicated the Oak to Jupiter the Lawrel to Apollo the Olive-tree to Minerva but certainly if we would dedicate a tree to the God of Heaven which he should accept of let it be a tree filled with the fruit of righteousness Christians should be like the Pomcitron which as Naturalists say bears fruit at all times of the year when some of its fruit falls off other fruit begins to mellow and when that mellows other of its fruit doth but begin to blossom it is never without fruit This is the Emblem of a good Christian he is never without fruit either bloomimg in his affections or fructifying in his conversation That I may perswade Christians to fruitfulness I desire them to weigh these five things 1.